FREEMASONRY AND THE ATLANTIC CHARTER.

–⸱––÷––÷––⸱–

HOUGH the War news, in recent months, has been much more favourable to the Allied cause than was

previously the case, nevertheless we should be wise to take heed of the warning recently issued by

General Freyberg, Commander of the New Zealand forces at the front, that a long and arduous struggle

probably lies ahead before final victory for the ideals of freedom and democracy is achieved in both the

European and Asiatic theatres of war. This coming long pull will tax our powers of endurance, physical,

mental and moral, to the full. It therefore seems desirable from time to time to refresh our minds with a

consideration of the basic principles involved in the world struggle.

Freemasonry is devoted to the ideals and practices of peace, and that, too, is the settled policy and outlook of

the whole British Commonwealth as well as the United States of America. These by the way are the

countries of most fully developed Freemasonry and our Craft principles are in full harmony with their

expressed national ideals and aspirations. While devoted to peace, however, and ready to make any rational

sacrifice to ensure peace, the Craft is not a pacifist organisation in any sense of the term. An organisation

based on universal brotherhood must of necessity throw its influence in the direction of promoting inter-

national peace, and by inference will be so opposed to war as to recommend resort to force only as a last

necessity. That this is the policy of the Allies also needs no argument.

In difficult times, however, men, organisations and nations are confronted with what, if not an apparent

conflict of ideals, is at all events a dilemma. It is undoubtedly the duty of civilised men and nations to seek

peace, by all honourable means. It is also, however, a duty, and an over-riding duty to which all other claims

must yield precedence, to protect our ideals of brotherhood, harmony and toleration when they are

threatened, for the primary duty is self-preservation. When this is menaced, then resort to protective force is

not only permissible, but mandatory. In an apparent conflict of principles, the less urgent must give way to

the more urgent.

There is, however, no real conflict of principles, or inconsistency, in the Craft urging and indeed

commanding its members to fight for their principles on the side of those nations that are upholding the same

or similar ideals. Exactly the same problem has presented itself to the Allies in this war. In the decade prior

to the outbreak of the present struggle. no nation went further, or could have gone further, than did Britain in

order to avoid war, but these steps proved a slip. The outcome clearly shows that pacific and democratic

ideals, civilian or Masonic, can be preserved, in the final analysis, only by fighting for them; otherwise they

will perish from the earth. We have not only the right, but are under a duty, to fight to preserve our way of

life.

What is this way of life, as it is currently termed, that we are fighting to save? It cannot be emphasised too

often. To the Freemason it presents itself mainly as the code of practical ethics laid down in the final charge

in the First Degree. This code is reinforced by other injunctions scattered through our ritual, but is mainly

concentrated in the First Degree, where it is early brought to the notice of newly-initiated brethren. In this

Degree we are taught our duty to society at large, to the community in which we dwell, and to our fellow

citizens. These lessons of national loyalty. law-abiding conduct within the community, toleration, and civic

and world co-operation are, or should be, so deeply engraved on the heart of every Freemason as not to

require recapitulation or reminder. They constitute the Masonic way of life.

They have never, we suggest, been better exemplified in their international bearings, or received a more

striking endorsement, than is afforded by the famous statement of Allied principles signed about two years

ago by Mr. Churchill and President Roosevelt, and now known as the Atlantic Charter. A careful

consideration of the actual verbal terms of this weighty document, we suggest, reveals principles that are

either practical applications of Masonic principles, or fully in harmony with our basic teachings. One or two

citations should make this clear.

As a third point, for example, the Charter "respects the right of all people to choose the form of government

under which they will live." and this is coupled with a desire to see sovereign rights restored to those peoples

T

who have been deprived of them. This is in accordance with the principle of brotherly tolerance exemplified

in our teachings; the idea of live and let live that lies at the basis of freedom. The Charter goes further in the

direction of equality, that elusive but most important Masonic ideal. since the fourth clause refers to the

desire that all States, great or small, should have access on equal terms to the trade and raw materials of the

world, that is, to the material conditions of a prosperous and free existence.

In the fifth clause reference is made to the necessity for the fullest collaboration, that is, the practical

manifestation of brotherhood, among the nations of the world, and later reference is made to the necessity for

a condition of world security in which "all the men in all the lands may live out their lives in freedom from

fear and want." In the eighth clause they express the aspiration that "all of the nations of the world, for

realistic as well as spiritual reasons, must come to the abandonment of the use of force."

Whether such an ideal is realisable in the early future or not, there cannot be two opinions as to its

desirability, and as to its harmony with the basic principles upon which the Craft stands and with which it is

linked by bonds of sympathy and co-operation to the democratic communities in which it now alone

functions. It is not without significance that the Craft has been oppressed and suppressed in those countries

that are fighting against democracy and freedom, but tolerated and approved in those communities that are

fighting so that liberty and toleration, the foundations of any decent civilised way of life, may not be wiped

from the face of the earth.

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ANOTHER GRANDFATHER'S NIGHT.

–⸱––÷––÷––⸱–

Inspired by the example of Whetu Kairangi Lodge in April last, the Teviot Lodge followed suit by having the

grandfathers of the lodge work a degree on June 19. Teviot surpassed Whetu Kairangi's splendid effort by

having a great-grandfather in the chair, a great-grandfather as S. Steward, and all the intervening officers

were mere grand-fathers. The degree worked was the third and, to cap all, the candidate also was a

grandfather. The ceremonial work was of a high order and reflected great credit on the brethren concerned,

all of whom were subscribing members of the lodge, seven being past masters. In the refectory the

grandfathers again "held the fort," two grandfathers and one great-grandfather (82) contributed songs. There

was a large attendance of members, and visitors were present from Dunedin and Invercargill. Beat this

record who can!

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THE HOME OF THE MOTHER GRAND LODGE.

–⸱––÷––÷––⸱–

THE HISTORY OF GREAT QUEEN STREET.

————

What memories are conjured up to the mind of every mason by the name of the Street universally known

throughout its long association with Masonry! It has become almost the colloquial synonym of the Mother

Grand Lodge of the World in the same way as Fleet Street stands for Newspaperdom or Downing Street for

Diplomacy.

Its fame, however, is even earlier than its Masonic connection as records show and the knowledge of its

historical past cannot but serve to increase yet the same sense of great traditions with which it is regarded by

all who tread on ground once the scene of happenings linked with our national history and the rise and fall of

human ambitions.

Many of the following data, culled from various records, but mainly from an interesting paper of W. Bro. A.

F. Calvert, P.G.Stwd., the Masonic Historian, will show how closely was the Street and its immediate

neighbourhood bound with the events of the Stuart period.

Its name, originally Queen Street, was intended by James I, during whose height it was built, to

commemorate the great Queen Elizabeth, who had preceded him on the Throne, and it became known only

later by its present name. During the reign of Charles I. which followed, it was for a time renamed Henrietta

Street, in compliment of his Queen, but it soon reverted to its original designation.

The street connected Drury Lane with Lincoln's Inn Fields, where existed an ancient footpath which during

the Elizabethan period broadened out into a road, although houses did not make their appearance there until

later. At first only the north side of the street was built upon and it was not until after the Restoration that

houses appeared on the south side. Like Drury Lane it became at once, one of the most fashionable streets in

London and the north side in particular was occupied with "stately and magnificent houses," we are told, a

statement which contrasts strangely with the present appearance of some of the buildings, for they bear

neither trace nor relation to such grandeur.

Inigo Jones, according to one writer, built Great Queen Street, at the cost of the Jesuits, designing it for a

square and leaving in the middle a niche for the statue of Queen Henrietta. but later, in January, 1651, came

an order from the Council to the effect that: "Colonel Berkstead doe take care of the pulling downe of the gilt

image of the late Queene and alsoe of the King, the one in the street commonlie called Queen's Street and the

other at the upper end of the same street towarde Holbourne. And the said images are to be broken in pieces."

From Leigh Hunt we learn that "Great Queen Street, in the time of the Stuarts was one of the grandest and

most fashionable parts of the town." There stood Paulet House, the residence of the Marquess of Winchester;

Bristol House, the residence of several successive Earls of Bristol and of Lord Fairfax, the Parliamentary

General in the Civil War; Rivers House, the seat of the first Earl of Inchiquin, who after being a prisoner of

Corsairs, was for six years governor of Tangiers for Charles II, here lived the fourth Earl Rivers, known as

"Tyburn Dick" the first nobleman to welcome William of Orange; here also lived the Duke of Buckingham

and the Earl of Lauderdale (both of "Cabal" notoriety); the Earl of Bellamont and the Earl of Macclesfield

(patron of Pope and Dryden). Conway House was the residence of Heneage, Lord Finch, first Earl of

Nottingham; it was burgled in 1676, when he was Lord Chancellor, and we are told that the Mace was stolen

but the Great Seal was under the Chancellor's pillow and escaped the thief who was later caught and hanged

at Tyburn.

Among other residents in the street may be mentioned the Earl of Devonshire; the Earl of Sunderland; the

second Duke of Bolton, the seventh Duke of Norfolk; Boswell, the biographer of Dr. Johnson; Richard

Brinsley Sheridan, when part proprietor of Drury Lane Theatre; Waller the poet; Opie, the artist (the

roadway was sometimes blocked by the carriages of the sitters); and among others the famous Judge

Jeffreys.

One of the houses became the Offices of the Council of Grade and Plantations, established by Charles II, the

forerunner of the Board of Trade. Another became the headquarters of the Land Bank, the scheme started in

1730, as a rival to the Bank of England.

It was in Great Queen Street that the Gordon Riots originated and the house of Mr. Justice Cox, which was

burned by the infuriated mob, stood in the street. Lamand Blanchard acted as a printer's reader in a printing

office in this street and Benjamin Franklin worked as a journeyman printer at the Watts' printing office in

Wild Court, now the property of the Grand Lodge and incorporated in the site of the new building. Martin

Folkes, born in Great Queen Street, one time President of the Royal Society became Deputy Grand Master of

England in 1724 and was the intimate friend of the Duke of Richmond, Grand Master in the same year. At

Riley's Tavern, opposite the existing Freemasons' Hall, in 1786, Cagliostro, the notorious Italian charlatan in

his first attempt to exploit Masonry for his own occult ends, held his famous meetings for instruction in what

he alleged to be "True Freemasonry."

To come to more modern times, the Freemasons' Tavern, now known as the Connaught Rooms, was once the

home of the "King of Clubs," a celebrated Whig Society, formed in 1798, and which numbered among its

members many famous men of the time. It was at a meeting held at Freemasons' Tavern, under the auspices

of the Anti-Slavery Society, that Macaulay delivered his maiden speech, which was described in the

"Edinburgh Review" as "a display of eloquence so signal for rare and matured excellence that the most

practical orator may well wonder how it should have come from one who then, for the first time, addressed a

public assembly."

To the Freemason the street is hallowed by its associations with the Craft since the earlier days of its

organisation and as the location of the only permanent home that Grand Lodge has ever known.

There was a Freemasons' Coffee House in Wild Court, at the rear of the existing buildings, even before

April, 1773, when a Committee of Grand Lodge was appointed for the purpose of assuming a general

superintendence of the building of a suitable hall for the Craft. The outcome of their deliberations and

negotiations was that a site in Great Queen Street was purchased, in 1774, for £31,150, by means of the

Building Fund, organised by the Hon. Charles Dillon (afterwards 12th Viscount Dillon) Deputy G.M. from

1768 to 1774.

The foundation stone of the new building was laid on 1st May, 1775, by the then Grand Master, Lord Petre,

who according to an announcement in the "Morning Chronicle and London Advertiser" of the following day,

first "breakfasted with the brethren at the Freemasons' Coffee House in Great Queen St."

At the conclusion of the ceremony the "Grand Master and the rest of the Brethren went through some

necessary business and then proceeded to Leathersellers' Hall, where they had a splendid dinner."

Leathersellers' Hall was in Bishopsgate Within, some distance away. The same report states that "The

Honourable Office of Grand Chaplain of the Society, which had lain dormant for many years, was yesterday

revived and bestowed on the Rev. Dr. Dodd." This was, of course, the Dr. Dodd of unhappy memory, who,

on that occasion delivered a striking oration.

(To be continued.)

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THE HOME OF THE MOTHER GRAND LODGE.

–⸱––÷––÷––⸱–

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

————

Contemplation of astronomical discoveries of not millions but trillions of huge stars, mostly so large that one

the size of the Earth would not be counted, should crush absurd asseverations that minify God's purposes

toward our small planet and its inhabitants. Most of our ideas cluster about primitive theological conceptions

and early pronouncements of what were asserted to be the Creator's intentions for humanity. Such notions

handicapped and prevented any widespread views of mankind's destiny. Many such crude teachings are no

longer used, and the increased knowledge of the planets and stars will augment the width and breadth of our

estimate of what Deity has in store for this tiny globe.

Some speak of the world's ending within a little while. Others set a date for a cataclysm, making dire

prophesies. Suppose you and I were here one thousand or one million years from to-day. We would still have

one thousand or one million years ahead of us. A cathedral in Spain has this legend, Time is, Time was,

Time never will be again." Silly! Time ever is. It had no beginning and can have no end.

Why limit mans career when all about are trillions of huge spheres; whether inhabited or not, we do not

know; yet is it not absurd to aver that only this tiny world is peopled by creatures far from perfection, and

still undergoing unfoldment? Life here is short for every living thing. It is a schooling process, and man is

not the only being considered by Nature and the Governor. It consumed five billion years for the world to

evolve to where living creatures could subsist. If God cared for us all that time before we reached this sphere,

may we not trust Him for the next step?

We need to think more grandly of our Father. He is not to be "feared," but loved, and His approbation sought

in uprightness of life. To do right in fear is to lose happiness justly ours. You do not know much about where

you were prior to birth, and can hardly comprehend the next step. That step will be made through that kindly

process, death, nor is it to be any more feared than the act of birth. Is not God in charge then, as well as at

birth? Birth and death are corollary acts, neither to be feared whatsoever. Both are beneficent and

providential.

In all of Nature there are analogies, even the stars. Each has history. Each is what it is now because of its

own long past, "not because everything about it must, of necessity, be so ordered as at all times and places."

Nothing we ken is yet perfect. Our universe itself is so new it has not had time to put itself in order. All

about is intelligence of lower order than ours — stupid humans, dogs, horses, turtles, clams—all similar

to us but inferior. It were strange, indeed, if the series does not run the other way. (Dewart.)

Evolution is the key, however, the sceptic denies. Nothing in our ken is ready made and finished. So it is of

all our future. Life is and ever progresses. Angelhood is a chimera. Life continues for man after death, quite

as now. Even stars die and reassemble for further unfolding. Death is merely a chance to begin anew. It is a

fresh and precious opportunity. We begin about where we leave off here, however neglectful of present

opportunities. Unfoldment is the fiat; personal effort the rigid law; compensation inevitable. We reap as we

sow. Be not deceived!

There is Purpose in this wide creation, and back of it all is good will. It is on this universal acceptance that

religion, in its many forms, is founded. In all ages, humanity has sought to find a way to God, or make a

way. Fear of Nature's moods in storms, earthquakes, pestilences and the superstitions of ignorance, with self-

elected proclaimers of Infinity's intentions, have moulded and controlled through the ages of human career.

Only Nature silently speaks. The Oracle is dumb to all plea for demonstration. "Prepare to meet thy God"

cries the zealot. How and where? And what a ridiculous idea of a puny mortal "meeting" the Ruler of

trillions of huge worlds! We forget that it is probable these whirling globes may carry life more advanced

than we conceive that possibly God is'-as much interested in them as in us.

Teleology means "purpose." The fact that there is a creative power at work throughout the Universe indicates

that there is Purpose back of all. It is doubtful if creation ever began except in some parts, though creation

itself is a succession of making, the moulding of worlds, stars, comets, etc.

Creation is continuous. Our small world is insignificant in the activity. And how ridiculous in our vanity and

self-importance! We are hardly "such stuff as dreams are made of." though our individual lives "are rounded

by a sleep. "Human life is a flash of occasional enjoyment, lighting up a mass of pain and misery, a bagatelle

of transient experience, " said the philosopher Whitehead.

Creation never began, yet is always beginning, changing, and ending, only to begin again. We of Earth are

individually mere flies on the wheel. The most ludicrous thing in existence is the conceit of man.

We have lofty scorn and condescension for "the heathen in his blindness on India's coral strand." Yet he is

more venerating than our boastful Christian selves. He, like the Mohammedan worshipper. is disposed to

frequent prayers The Mohammedan even faces Mecca three times a day to pray, nor are his prayers

altogether petitions, but are acknowledgments of obeisance. We, on our part, pray when we are sick, or in

trouble, or we make "gimme" prayers at intervals. In fact, we are rather Pharisaic and "thank God we are not

as other men. It requires no proof that we are not. Some of them are thankful we are not They need

something to laugh at.

—"The New Age."

————————

THE GRAND MASTER'S VISITS.

–⸱––÷––÷––⸱–

NELSON DISTRICT.

There was a representative attendance from the City Lodges on 19th May to accord a welcome to M.W. Bro.

H. G. Teagle, Grand Master, on his first visit to Nelson. Petrol restrictions prevented the Country Lodges

being present. The meeting was held under the Charter of the Nelson Lodge, and was officered by members

of this Lodge, W. Bro. J, H. Brunt presiding. Several Grand Lodge officers of the English Constitution,

including Westland-Nelson District Grand Lodge, E.C., attended. The Grand Master was welcomed by V.W.

Bro. J. Baird, Asst. Prov. G.M., and the following W. Brethren tendered greetings : W. Bro. W. J. S. Smith•

Past G.D.C., E.C., A. H. Boyce (Westland-Nelson, E.C.), J. H. Brunt (Nelson), R. W. Martin (Victory), P.

Webley (Southern Star, E.C.), V.W. Bro. Canon F. J. Daynes (Waimea). The Grand Master expressed his

thanks for the welcome, and after witnessing a Second Degree conferred by Nelson Lodge, gave an

interesting review of the degree and its parallel relationship to the individual Freemason. The address was an

impressive one, and much appreciated. The refectory proceedings were of a happy nature, and in response to

his toast, proposed by V.W. Bro. J. Baird, M.W. Bro. Teagle made a very homely and interesting reply. The

following were among the Grand Lodge officers present: W. Bros. W. J. S. Smith and E. Richards, Past

G.D.C., E.C., A. H. Boyce and W. A. Armstrong (Past Deputy District GM.) Westland-Nelson, E.C., R.W.

Bros. R. W. Stiles, Past D.G.M., J. L. Ching, Past Prov. G.M., V.W. Bro. F. J. Daynes, Past G.C., V.W. Bro.

S. Cannington, G.Lec., W. Bros. E. H. Thomson, R. A. Craighead, C. M. Rout, Past Asst. G.D.C., T. Kirby,

P.G.S.B., F. C. Page, P.G.P., and O. Barton, P.G.S.

————

TARANAKI.

The Most Worshipful the Grand Master has had a splendid reception in Taranaki.

On 19th June a meeting of the combined Lodges was held in the Te Henui Temple, New Plymouth and

representatives were present from Lodges Ikaroa, Ngamotu, Te Henui, Moa, Stratford and Whangamomona.

The sitting Masters filled the offices and a F.C. degree was worked. M.W. Bro. Teagle gave an impressive

address in the temple and also spoke in the refectory. The toast of the G.M. was concisely and cleverly

proposed by W. Bro. W. Gentles, P.G.D.

R.W. Bro. W. W. Thomson, P.D.D.G.M., I.C., proposed the toast of Grand Lodge, a new departure in this

district, and one that is certain to be repeated. R.W. Bro. J. McAllister, P.D.G.M., replied.

At Lodge Manaia, on 20th June, the Lodges of South Taranaki assembled to meet the Grand Master and a

splendid meeting it was. The following Lodges took part: Taranaki, Patea, Hawera, Manaia, St. John's and

Kaponga. Here also a F.C. degree was worked.

The Grand Master gave an inspiring address, which was listened to with wrapt attention and again in the

refectory he delighted the brethren with a most interesting and informative talk.

————————

NOTES OF INTEREST TO R.A.M.

–⸱––÷––÷––⸱–

(By Bro. D. W. Hawke, B.A., M.B.).

(Republished by request.)

————

[Foreword: Going through a certain ceremony some little time ago. I was impressed by my ignorance of the

derivation, meaning, import, etc., of certain words and names that stood out and fixed themselves in my

mind. Thinking to help others as well as myself, I set about to collect these notes that follow. The headings

are taken haphazardly, but they will be recognised by those familiar with the ceremony referred to. They

were read recently at Breilsford R.A.C., No. 373, S.C.]

RABBONI: This word may be translated "a most excellent master." The Jews, in imitation of the Greeks,

had their seven wise men, and called them Rabboni. It was an axiom with the Jews that the crown of the

kingdom belonged to Judah and the crown of the priesthood to the seed of Aaron but that the crown of the

law was common to all Israel. Those who gained distinction as expounders of the sacred books were saluted

with the title of Rabbi or Rabbin. i.e., master. Rabban (our master) was a title of greater honour than Rabbi,

while Rabboni (excellent master) was the highest of all. The word occurs once as applied to Christ in the

New Testament, where He appears to Mary Magdalene outside the sepulchre, St. John, xx., 16: "Jesus saith

unto her 'Mary.' She turned herself and said unto Him. 'Rabboni'; which is to say—Master."

AMMI or RUHAMAH: These two words occur in the second chapter of Hosea, a Jewish prophet of the

eighth century B.C. The Jewish prophets, Nabis or Messengers of Jehovah, were most peculiar beings; they

were revivalists striving to purify the religion of Israel to break her away from the worship of "false gods."

Like our modern "revivalists," they taught a religion a mixture of infinite love and infinite cruelty, and were

frequently inspired with pious frenzy. As Winwood Reade says, "They were something more and something

less than man, half angel and half beast"; on becoming inspired, they probably ceased to wash and might

withdraw to the desert or mountains, eating roots and wild honey, or browsing on grass or flowers. They

taught in parables. and not only taught but lived them; e.g., Isaiah walked naked for three years to show that

the Lord would strip Jerusalem (having his counterpart in the Indian Yogis, who walk naked in the present

day); Ezekiel buttered his bread in a most disgusting manner, which is better not described, to signify that the

Jews would eat defiled bread among the Gentiles.

Similarly, as a sign that the Jews were guilty of wantonness in worshipping idols, Hosea, with whom we are

here concerned, cohabited for three years with a common prostitute, Gomer, the daughter of Giblaim. She

bore him three children, a son, a daughter, and a son, and their names each had a symbolical import. The first

was called by the Lord's direction Jezreel, for, said the Lord, "'I will break the bow of Israel in the valley of

Jezreel." The daughter was called Lo-Ruhamah (i.e., not having obtained mercy). "for I will have no more

mercy upon the house of Israel, but I will utterly take them away." The second son was called Lo-Ammi (i.e.,

not my people) "for ye are not my people and I will not be your God." But "it shall come to pass that in the

place where it was said unto them, 'Ye are not my people: there it shall be said unto them, 'Ye are the sons of

the living God.' "And later on He says: "Say ye unto your brethren, Ammi; and to your sisters, Ruhamah."

Most English Bibles define Ammi as "my people," and Ruhamah as "having obtained mercy"; but Bishop

Horsley, as quoted in Mackey's Eycyclopaedia, comments as follows: "Although the Israelites in the days of

Hosea were in general corrupt and addicted to idolatry, yet there were among them in the worst times some

who had not bowed the knee to Baal. These were always Ammi and Ruhamah: God's 'own people' and

'darling daughters.' It is probable that here God commissions these faithful few to admonish the inhabitants

of the land in general of the dreadful punishments that would be brought upon them by the gross idolatry of

the Jewish church and nation: 'Say ye unto your brethren, Ammi (O my people), and to your sisters,

Ruhamah (O darling daughters)'."

BESALEEL and AHOLIAB: These were the names of the two sacred architects who were set by Moses,

after coming down from Mount Sinai, to superintend the building of the tabernacle. The biblical account of

them and their works is open to all to read, but the account in Josephus's Antiquities of the Jews may not be

so familiar to some. Quoting from Bk. III., ch vi. and viii.:—

"His (Moses') appearance filled the army with gladness, and he declared to them what care God had of them,

and by what manner of conduct of their lives they might live happily; telling them that during these days of

his absence He had suggested to him also that He would have a tabernacle built for Him, into which He

would descend when He came to them, and how we should carry it about with us when we remove from this

place. . . ." And this tabernacle did not at all differ from a movable and ambulatory temple." "And he set

architects over the works, and this by the command of God. . . . Now their names are set down in writing in

the sacred books; and they were these: Besaleel, the son of Uri of the tribe of Judah, the grandson of Miriam,

the sister of their conductor (Moses), and Aholiab the son of Ahisamach of the tribe of Dan."

"As for the inside of the tabernacle, Moses parted its length into three partitions . . . . but then they spread

over the tabernacle veils of fine linen, i.e., white and purple and blue and scarlet colours, embroidered." On

this point also, vide Exodus xxxviii., 22:—"And Besaleel the son of Uri the son of Hur, of the tribe of Judah,

made all that the Lord commanded Moses. And with him was Aholiab, son of Ahisamach of the tribe of Dan.

an engraver and a cunning workman and an embroiderer in blue, and in purple, and in scarlet, and in fine

linen."

It is most interesting to note here that one of these sacred architects belongs to the tribe of Dan, and that the

other is the grandson of Hur; for just as the temple of Solomon ' is supposed to be modelled on the tabernacle

of Moses, so .is the name of its architect, Hiram or Huram, analogous to the two names we are now

considering. According to the genealogy of Chronicles, Huram-abi, as he is so called, is of the tribe of Dan,

and many eminent critics look upon the name itself, Huram-abi, as a corruption of the simpler name Hur

(vide Encyclopaedia Biblica).

To continue from Josephus:—"Now all was finished, Besaleel and Aholiab appeared to be the most skilful of

the workmen. for they invented finer works than what others had done before them, and were of great

abilities to gain notions of what they were formerly ignorant of; and of these Besaleel was judged the best."

From the passages quoted above we see how the names Besaleel and Aholiab are connected with the veils of

blue, purple, scarlet, and white.

I AM THAT I AM: In Exodus iii. we are told how Moses met the Lord: "And the angel of the Lord appeared

unto him in a flame of fire out of the midst of a bush, and he looked, and behold the bush burned with fire

and the bush was not consumed." He was commanded to put off his shoes from his feet as he stood on holy

ground.

"And Moses said unto God: Behold when I come unto the children of Israel and shall say unto them, 'The

God of your fathers has sent me unto you'; and they shall say to me 'What is his name?' what shall I say unto

them? And God said unto Moses, I AM THAT I AM: and He said. This shalt thou say unto the children of

Israel, I AM hath sent me unto you. . . . . . This is my name for ever, and this is My memorial unto all

generations."

The same word is used by Jesus in St. John viii., 56, et seq., where He says:—"Your father Abraham rejoiced

to see my day, and he saw it and was glad. Then said the Jews unto Him: Thou art not yet fifty years old and

has thou seen Abraham? Jesus said unto them: Verily, verily, I say unto you, Before Abraham was 'I am."

For God to call Himself "I AM THAT I AM," and to Moses to say that I AM had sent him, may sound

strange to the English ear, but we must remember that this is a translation from the Hebrew. Now this

language was a secret writing of the Hebrew priesthood, who adopted a modification of the Phoenician script

to express it; the only script that has been unearthed in Palestine by the various Exploration Societies is

Babylonian cuneiform, not a word of Hebrew. As the letters are indefinite and so closely resemble one

another, and as there are no vowels for guidance, the meaning to be drawn from the Hebrew written word is

very vague and elastic.

The key to this form of the divine name is to be found in Exodus vi., 2-3:—"And God spake unto Moses and

said unto him: I am the Lord. And I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God

Almighty, but by my name of Jehovah was I not known unto them." God Almighty (El Shaddai) is the name

revealed to the patriarchs, while Jehovah is the name revealed to Moses, so that "Jehovah" and "I am that I

am" are equivalent; this follows from a comparison of Exodus iii.. 14, and Exodus vi., 3, both quoted above.

I cannot, in these short notes, write a treatise on the development of the Divine Name, though I shall have a

little more to say on the subject later. It must suffice to repeat that Jehovah or "I am" was God's new name

given to the children of Israel through Moses. It was written with four letters—viz.: Iod-He-Vau-He, in

English JHVH — the tetragrammaton. The Hebrew substantive verb, "I am" is also four lettered—viz.,

Aleph-He-Iod-He,—and is said to be equivalent to the name of God. To quote from the Encyclopaedia

Biblica:— JHVH is obviously regarded as the third person imperfect of the archaic stem HVH ('Havah') 'to

be,' with the sense of 'he is (and manifests himself) continually,' with the additional connotation of remaining

the same, so that the name would express both the attribute of permanence and that of unchangeability."

I AM THAT I AM, therefore, is one of the modifications of the Hebrew tetragrammaton, used to signify the

incommunicable name of God. It is said that the pronounciation of this name was preserved and transmitted

by the Essenes, who always communicated it in a whisper and in such a form that, while its component parts

were known, its connected whole remained a mystery (Mackey's Ency.).

JEHOVAH: I have already referred to this ineffable name of the Deity under the last heading "I am that I

am," but some further remarks are necessary.

Firstly, as to pronunciation, it was probably a dissyllable, the Jeho- being pronounced Jo-; we are told that

the vowels in Adonai are to be used to obtain the correct pronunciation of JHVH, and this will agree with the

foregoing. The prosthetic "A" in Adonai is unimportant, but frequently placed before and after consonants

for purely euphonic purposes by Arabian and allied races—e.g., Ram, occurring in Ruth, an ancestor of

Jesus, becomes Aram in the New Testament; therefore the pronunciation of Jehovah is Jovai or love, where

the "I" is pronounced as "Y" the equivalent of the Hebrew "Iod," and the second syllable like a French acute

"e." The tendency for modern scholars to go in for fantastic spelling such as Yahweh is to be deplored—it

only confuses the reader; moreover "Y" is the modern letter, and "I" would be better in its place as the

equivalent of the Hebrew "IOD," while "W" is an Anglo-Saxon letter and is in no way equal to the Hebrew

"Vau.' so if the modernists wish to adopt their pronunciation they would do better to write it Jahveh or

Iahveh.

It is a mistake to think that the Hebrews were monotheistic; leaving out of account the foreign gods they

frequently worshipped, they were polytheistic in their beliefs as to their own gods. As Dr. Cheyne, Oriel

Professor of Holy Scriptures at Oxford, tells us, "the Israelites worshipped a small divine company under a

supreme director," whom they called Jehovah. This is apparent also from the Hebrew text—there is a

constantly recurring phrase in the Old Testament, "Jehovah Elohim," which is falsely translated "Lord God,"

whereas it should be "Lord of the Gods," Elohim being the plural form of Eli or Eloi (God). This plural is

usually explained as the plural of majesty or intensity, but this would be a usage absolutely unknown in any

language in the third person; the plural of majesty or intensity is only used in the first person. Jehovah

Elohim means "Lord of the Gods," just as Jehovah Sebaoth means "Lord of the Hosts."

The list of the Gods actually worshipped and adopted by the Hebrews is a formidable one, and includes Abir,

Adonai, Al, Ale, Ail, Alue, Alu, Amen, Asher, Eli, Baal, Bamath, Berith, Jo or Jah, El, Eloh, Elyon, Sur,

Selah, Sabaoth, and Shaddai. Amongst the foreign gods they occasionally worshipped might be mentioned

Anath, Belial, Chemosh, Chuin, Dagon, Queen of Heaven, Siccuth, Tammuz, Fortune, Abraham, Isaac,

Sarah, Milcah, Laban, Samson, and Gad, a list copied from the Encys. Bib. col. 3,320.

JAH: In Psalm 68, iv., we read: "Sing unto God, sing praises to His name: Extol him that rideth upon the

Heavens by him named JAH. and rejoice before him." This form of the divine name is used once only as a

name in the whole Bible—i.e., in the instance given; but it is employed more extensively than any other form

in compound names – e.g., Jeremiah (God shoots), Obadiah (God's servant), Nehemiah (God comforts),

Zedekiah (God is just), Urijah (God is fire), and so on. There is one very interesting application of it to which

I shall refer under the next heading of "Baal."

Jah was the Syriac name of God, the sun-god as one would conclude from the Psalm quoted above, and it

was also used by the Hebrews as a contraction of Jehovah.

BAAL or BEL or BUL: Bel and Ishtar were worshipped by the Assyrians and are referred to in Judges,

where the people forsook Jehovah for Badl and Ashtaroth.

Baal signifies "lord," "master," or "possessor, " and denotes "the lord of all things and the master of the

world." Baal was worshipped by the Chaldeans, the Phoenicians, and the Assyrians; no monarch was safe in

Babylon unless he had "taken the hand of Bel"—e.g., Sennacherib, who usurped the throne over the heads of

the priesthood and who was assassinated. The chief Babylonian god was the god of the city itself, Merodach

or Marduk, who was looked on as a reflection of the sun—his favourite title was Bel, "the lord," Bel

Merodach or Bel Marduk.

We find this name repeatedly occurring in the Scriptures, not only in reference to idolatry, but also in

reference to divinity, thus in I. Chronicles xii., 5, we find the name Bealiah (God is the Lord), a definite

statement that Jah is Baal. Similarly in Hosea ii., 16: "And it shall be at that day, saith the Lord, that thou

shall call me Ishi; and shalt call me no more Baali."

ON: In Genesis vli., 45, we are told that Pharaoh gave Joseph for wife "Assenath the daughter of Petipherah,

priest of On."

"On" means the "strong or vigorous one," and as the city of On in Egypt was called by the Greeks Heliopolis

(City of the Sun), On was evidently a name for the old Egyptian sun-god.

Aton in Egypt was the disc of the sun, the lord and giver of life, and was worshipped by them as one of their

earliest gods. Later the kings worshipped Ammon or Amen Ra as the god ruling over the sun. About 1300

B.C. Amenophis IV., called the heretic king, the father-in-law of Tutankhamen, turned from the Amen faith

to the older Aton worship, and changed his name accordingly from Amenophis to Akhenaton.

Plato, in his "Timacus," says:—"Tell me of the God ON, which is and never knew beginning." This name

may therefore be looked upon as the equivalent of Jehovah, Jah, and Baal—one of the oldest Egyptian names

for the sun-god, the lord and. ruler of earth.

I have made these brief notes on the Divine name, because although we believe that there is only one God,

yet he has revealed himself in many different ways and under many different names. From the earliest dawn

of intellectuality man has been groping more or less blindly; but following a definite plan of evolution after

higher things, looking for the so-called "lost secrets."

At first every river and tree and star and stone was a living creature—they were protected or inhabited by

spirits; but as man's intellectual faculty developed , the spirits became fewer in number and their rule

extended until finally the unity of all Nature was perceived and one chief spirit conceived as ruling over all.

The god of any race of people is born first in their own consciousness—at first a vague and rude concept,

represented perhaps by a piece of rock or painted wood, he gradually attains dignity and true divinity as man

himself evolves towards the divine.

Therefore, although these names did not convey to the ancients what they convey to us now, they yet

represent the same God in a different stage of evolution in the mind of man. God "is, was, and ever shall be,"

it is only our ideas of Him that change. In the words of Churchward, He is "always the one, and for ever the

same, Divine Master, under whatever Sign or Symbol."—the G.A.O.T.U.—"The Square," N.S.W.

————————

FIFTY YEARS A CRAFTSMAN.

–⸱––÷––÷––⸱–

W. Bro. George Hedge, P.G.D.. Lodge Te Aroha, No. 52.

————

An anniversary worthy of mention is that of W. Bro. Geo. Hedge, of Te Aroha, who celebrated his 50th

anniversary in the Craft on 1st June, 1943. On that date in 1893 he was initiated into Lodge Pierce, No. 480,

I.C., in Waiuku. W. Bro. Hedge was one of ten Initiates put through at the consecration of Lodge Pierce and

as far as is known he is the only surviving member of that event.

In 1897 W. Bro. Hedge's nomination for W.M. coincided with his removing to Coromandel.

Notwithstanding this, the brethren of Lodge Pierce elected him to the chair, on the understanding that he

would attend as often as possible. He attended nine meetings in the year and for each meeting he had to

journey by steamer from Coromandel to Auckland, thence by horseback to Waiuku (a distance of forty

miles), and return in a similar manner. His election

to W.M., and his subsequent attendances, both

spoke volumes for his character.

He joined Lodge Coromandel. No. 17, in 1903,

leaving there for Te Aroha in 1909. He was

demitted from Lodge Coromandel in that year, and

joined Lodge Te Aroha. No. 52, in 1911. An

exceptionally worthy record in Lodge Te Aroha is

W. Bro. Hedge's twenty-two years' service as

Secretary. He is a member of Grand Lodge and was

made Past Grand Deacon (honoris causa) in 1939.

Lodge Te Aroha is marking the occasion by

presenting W. Bro. Hedge with a Secretary's jewel,

suitably inscribed to record his 50th anniversary

and his long service as Secretary.

W. Bro. Hedge has three sons, prominent members

in the Craft. W. Bro. C. G. Hedge, G.P., 1943, P.M.

Raukawa Lodge, No. 224. Wellington, and Service, No. 237, Dunedin. W. Bro. S. J. Hedge, P.G.B.B., 1939,

P.M. Lodge Ohinemuri, No. 107. Paeroa, at present a major in the Middle East Forces, and Bro. L. W.

Hedge, of Lodge Whakatane, No. 198.

W. Bro. Hedge's service outside the Lodge was also outstanding, having served for many years as a Te

Aroha Borough Councillor and Deputy Mayor of the town. He also took part in many other activities of the

town. His wife, who acted as Mayoress for many years, died in October. 1942.

Countless eulogistic comments could be added in reference to this "Grand Old Man of the Craft." Suffice it

to say that his life could well be taken as a pattern in Masonic Principles.

————————

A VETERAN FREEMASON.

–⸱––÷––÷––⸱–

100 YEARS OF AGE.

————

The accompanying print is a reproduction of a snapshot taken of W.

Bro. George Henry Romans, P.G.D., a veteran of 100 years, erect and

vigorous, and still holding office in his Lodge, Arrow Kilwinning. No.

86.

W. Bro. Romans was born in Tasmania on 9th February, 1843.

Initiated in Lodge Arrow Kil. in 1879 (then under the Scottish

Constitution), the year the Lodge was founded. He was appointed

Secretary 1886, Junior Warden 1887, 1896, and 1900, and installed

Master in 1902. He remained in the chair for two years. Since then he

has filled the office of Secretary many times, the first being in 1935,

after which date he was elected Treasurer of the Lodge and still holds

that important office. W. Bro. Romans is in the full possession of all

his faculties, and having been a member of his Lodge continuously for

64 years establishes a record seldom attained. In 1935 Grand Lodge

conferred on him the past grand rank of Past Grand Deacon (honoris

causa) in recognition and appreciation of his great services to

Freemasonry.

W. Bro. Romans has two sons in the Fighting Services, Sergt. Ray

Romans, a prisoner of war in Greece, and Sergt. John Romans, serving

"somewhere in the Pacific."

We heartily congratulate W. Bro. Romans on attaining his century and

trust he will be spared for many years to come to continue his good

work.

————————

OBITUARY.

–⸱––÷––÷––⸱–

M.W. BRO. THOMAS ROSS, P.G.M.

————

It is with deep regret that we have to announce the death of Most Worshipful Brother Thomas Ross, Past

Grand Master at Dunedin on 13th June, 1943, aged 88 years.

M.W. Bro. Ross joined New Zealand Freemasonry in 1896 from Lodge Otago Kilwinning No. 417, Scottish

Constitution, as a Charter Member and first Master of Lodge Maori No. 105. He gave years of active and

efficient service to Grand Lodge in various offices, having been elected Grand Steward in 1898, President of

the Board of Benevolence. 1904 and 1905, Provincial Grand Master, Otago District, 1908 and 1909,

appointed Deputy Grand Master 1910, elected President of the Board of General Purposes 1912 and 1913,

and Grand Master 1920 and 1921. In all these offices M.W. Bro. Ross rendered sterling service to the Craft

and during his term as Grand Master, visited all parts of the Territory. On 2nd November, 1916, M.W, Bro.

Ross was appointed Grand Representative of the Grand Lodge of Scotland near the Grand Lodge of New

Zealand and held that office up to the time of his death.

————————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

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

————

MONTANA-1942.

136 Lodges, 17,803 members, a loss of 8.

78th Annual Communication held at Helena, 19th and 20th August. M.W. Bro. Ralph M. Hattersley. G.M.,

presiding.

The flag of the United States of America and the Union Jack of the British Empire, borne by a squad of

veterans of World War 1, under the command of Bro. Arthur K. Serumgard. Commander of the local post of

the American Legion, were presented and placed in the Grand East, after which Bro. Serumgard led the

assembled brethren in singing 'America' and 'God Save the King.' Bro. James Miller Smith, Jr., played the

organ."

Visitors were present from five United States and two Canadian jurisdictions.

Speeches of welcome were delivered by the Governor of the State, the Mayor of the City, and the W.M. of

the senior Lodge.

Badges and certificates were presented to twenty-six fifty-year Masons.

There were 51 old people in the Masonic Home.

It was resolved to endeavour to raise 75 cents per member for a War Relief Fund, two-thirds to be sent to the

Masonic Service Association for Welfare Work among the Armed Forces of the United States, and one-third

to be used within the State.

In the course of an address of welcome to the 20 P.G.Ms. present, R.W. Bro. Charles E. Coe, S.G.W., said:

"Masonry has exerted a tremendous influence on our country, our government, our institutions and our

people. The founding fathers wrote into our constitution many of our teachings. Our country has grown to an

extent perhaps greater than anywhere else in this world. Down through these years Masonry has continued to

exert this influence. To-day the majority of our Governors, Congressmen. Senators and elected officers are

members of the Craft. In America, Masonry is respected. The members are well thought of. In fact, in our

country. Masons are generally regarded as being a little better than the average run of men. But in other lands

this is not so. Masonry, as you know, has been persecuted. Members have been opposed to the idea of

government put forth by the dictators who have overrun various countries. We are now engaged in a great

war to determine on our part whether a government developed as ours can exist. We, as Masons, have a

tremendous part to play in winning this war, and we must win it, because if we do not, not only Masonry will

disappear in America, but all the privileges and freedoms that we enjoy will likewise vanish."

Grand Master: M.W. Bro. Charles Davidson, Great Falls.

Grand Secretary: W. Bro. Luther T. Hauberg, Helena.

Grand Representative of N.Z.: W. Bro. S. A. Holt, Broadus.

Grand Representative at N.Z.: V.W. Bro. J. G. L. Hewitt, P.G.R.. Auckland.

————

QUEBEC-1942.

94 Lodges, 13,462 members, a loss of 106.

72nd Annual Communication held at Montreal, 14th October, M.W. Bro. H. A. Mitchel. G.M., presiding,

There were 7 P.G.Ms., 48 P.Dist.Dep.G.Ms., 15 P.G.Ws., and 8 P.G.Rs present There were visitors from

three other Canadian and two United States Jurisdictions.

In the course of his Grand Chaplain's Address. R.W. Bro. I. M. Lidstone said : "The world has placed its

highest value on material things for the purpose of construction. And we are witnessing at the present time

how a civilisation which if on things rather than of spirit, defeats itself. The world has forgotten that material

things are only instruments and that it is only in the hands of just and upright men that these have any real

value."

Eight brethren qualified for 50-year medals, four being presented at the Communication.

$1,635 were disbursed to 14 applicants for assistance.

Minor alteration in the "floor work" of the degrees were adopted on the recommendation of the Committee

on Rites and Ceremonies, which also recommended that the writing test be abolished, and that the candidates

be properly instructed in the preceding degrees by their sponsors, and be requested to memorise the

obligations.

Grand Master: M.W. Bro. W. Carswell, Montreal.

Grand Secretary (since 1919): M.W. Bro. W. W. Williamson. P.G.M., Montreal.

Grand Representative of N.Z.: W. Bro. John C. Mace, Brockville.

Grand Representative at N.Z.: R.W. Bro. Thos. H. Williams, P.G.W.. Christchurch.

————

WEST VIRGINIA-1942.

164 Lodges, 29,192 members, a gain of 366.

78th Annual Communication held at Morgantown, 14th and 15th October, M.W. Bro. Dr. Bernard Dodrill,

G.M., presiding. Twelve P.G.Ms. were present.

The Grand Lecturer reported that eleven regional schools of instruction were held in various cities

throughout the jurisdiction.

There were 22 men, 17 women, 13 boys and 16 girls in the Masonic Home, the total cost of that Institution

(including 20 "outside residents") being $40,115. The Grand Charity Committee disbursed $2,114 to 17

cases. The Committee on Education lent $3,620 to 21 students.

Forty-one veteran Masons qualified for Service Buttons. A number of constitutional amendments were

adopted. In the course of his address after his installation the new G.M. said that his motto for the year was

"Constancy, Loyalty, and Industry.-

Four Special Communications were held, one being for the burial of M.W. Bro. George W. McClintic,

P.G.M., a very able and distinguished United States District Judge.

The 130 pages of Reviews by M.W. Bro. Lewis N. Taverner, P.G.M. (1891) do not include New Zealand's

Proceedings, which apparently went astray.

Grand Master: M.W. Bro. John L. Schroder, Martinburg.

Grand Secretary: M.W. Bro. I. Wade Coffman, P.G.M., Charleston.

Grand Representative of N.Z.: M.W. Bro. Charles E. Carrigan, P.G.M., Moundville.

Grand Representative at N.Z.: R.W. Bro. J. Manson. P.Prov. G.M.. Invercargill.

————

ALABAMA-1942.

409 Lodges, 29.822 members, a gain of 1931.

22nd Annual Communication held at Montgomery, 1st and 2nd December, M.W. Bro. George U. Potter,

GM., presiding.

The following resolution was adopted: "Be it resolved that, in addition to the duties now required of them,

the Grand Officers, both elective and appointive. the Committee on Work, the District Lecturers, and any

and all other committees, as well as other brethren of the Grand Lodge, be required to work and co-operate

with the Grand Master in every way possible in securing donations to General Masonic Charity, including

especially the Masonic Home, and to securing the reinstatement of worthy members suspended N.P.D.

Be it further resolved that this Grand Lodge does hereby remind all Masons of their duty as such, and calls

upon them to use all their energies and powers in aiding the work of the Grand Master and the Grand Lodge

in securing charitable donations and the reinstatement of worthy members suspended N.P.D.

No less than 1,973 members were re-instated by the various Lodges during the year.

One new Lodge was chartered.

The maintenance of the Masonic Home entailed a total expenditure of $38,291, but there is no report as to

the number of guests.

There is no Review.

Grand Master : M.W. Bro. William E. James, Cullman.

Grand Secretary: W. Bro, Guy T. Smith, Montgomery.

Grand Representative of N.Z.: W. Bro. Howard E. Palmer. Mobile.

Grand Representative at N.Z.: R.W. Bro. George Barclay. P.D.G.M., Dunedin,

————————

THE LAST DAYS OF SIR WALTER SCOTT.

–⸱––÷––÷––⸱–

By Bro. Dr. G. P. Brown.

————

The grandeur of natural, capacity—the topnotch of genius was shown throughout the entire life of The

Wizard of the North." Sir Walter Scott was ushered into mortality in quaint Edinburgh, Scotland, on August

15th, 1771, son of Walter and Anne (Rutherford) Scott of the best blood of the land of romance and song.

The senior Walter Scott was initiated in the old Lodge of St. David, No. 36, in Edinburgh, on 4th January,

1754, and there on 2nd March, 1801, the poet received the entire three degrees of Freemasonry. It was

known as an "Emergency Meeting" of this old and world-renowned Masonic Lodge, and the poet there

learned the work in old and dignified Scottish fashion.

It was early in January, 1831, that Sir Walter Scott wrote in his journal: "I cannot say that the world opens

pleasantly for me this new year. I find myself weaker in point of health: I speak and read with

embarrassment, and even my handwriting stammers." On the 10th of the month he made another entry:

"Spent much time in writing instructions for my last will and testament. Could work none and was idle all

evening." These entries constitute perhaps the only confession that Scott had made that the heroic fight to

pay off the debt with which the failure of his publishers burdened him was rapidly nearing an end. For five

years he had laboured incessantly to leave an "unstained name." By the beginning of 1831 he had finished

"Castle Dangerous" and "Count Robert of Paris," but Ballantyne, his publisher, insisted that he recast the

latter. Suffering from the effects of a mild stroke of apoplexy in November, 1830, and a more severe stroke

later, the demand of Ballantyne forced for the first time upon him the thought that his "mind was decaying

with his body." Despite the fact that he suffered acute pain, he undertook the revision, and with the two

novels, issued as the fourth series of the "Tales of My Landlord," he took a dignified farewell of the public

which for so many years had waited almost breathlessly for the appearance of every production from his pen.

The debt which Scott undertook to pay was about 160,000 pounds, representing his "personal liabilities"

growing out of the failure of a London house which published his works. Scorning to take advantage of the

bankruptcy laws, a course which he considered dishonourable, refusing the proffered aid of his friends, and

asking no consideration from his creditors, he set out determinedly to pay "every penny" of his indebtedness.

This struggle is one of the most remarkable in the history of literature; it is also one of the most familiar and,

one biographer says, would have been "one of the saddest" had it not been for Scott's heroism.

How a man endowed as he was with Scotch thrift and canniness, who carefully scanned every detail of his

household and estate expenses, permitted the use of his name to the fullest extent of his credit to a firm

which business men of the day knew to be embarking upon desperately risky enterprises, will perhaps never

be understood. It is possible that this lack of foresight on his part might have had something to do with

influencing Sir Waiter, with his keen sense of honour, into the course which he adopted. At the same time it

is to be remembered that Scott was receiving heavy royalties from his books, that his popularity was

increasing each day, and that his recently purchased Abbotsford has become a literary shrine for visitors

from all parts of the world. So far as he could see there was not a cloud on his financial sky.

Although Scott asked no consideration from his creditors, his situation elicited their sympathy. Under the

head, "A Hundred Years Ago," the Speculator republishes this paragraph from its edition of 25th December,

1830:

"At the meeting of the creditors of Sir Walter Scott, which was held in Edinburgh, on the 17th inst., the

following resolution was unanimously passed: 'That Sir Walter Scott be requested to accept of his furniture,

plate, linen, paintings, library and curiosities of every description, as the best means the creditors have of

expressing their very high sense of his most honourable conduct, and in grateful acknowledgment for the

unparallelled and most successful exertions he has made, and continues to make, for them'."

This meeting was largely attended, and another dividend of three shillings in the pound was declared, thus

reducing the original amount of the debt to about £70,000. The poet's reply was: "The best of thanks which I

can return is by continuing my earnest and unceasing attention to bring these affairs to a fortunate

conclusion." Reluctantly he was persuaded in the summer of 1831 to take a rest. The British Government put

a vessel at his disposal; he cruised about the Mediterranean, visiting many of the places in which his readings

and studies had interested him. He had hoped to visit the tender poet, Goethe, at Weimar, on his way back to

Scotland. When he received word of the death of the great German essayist and poet, he said, "Alas for

Goethe ! But, at least he died at home. Let us to Abbotsford!" He was carried across Europe that he might

end his days on 21st September, 1832, on his beloved estate. How touching is this scene in his life's evening.

In his last few months he had the delusion that his debts all had been discharged. He could not, however, die

as he had hoped he might, "a free man." In addition to the £70,000 still due on his original debt, he left also a

commercial debt of £10,000. The library which his creditors had requested him to accept he left to his son,

and upon that there was a mortgage. All of his indebtedness was covered by life insurance and an advance

made by his publisher upon his copyrights. And his name was unstained.

On 4th June, 1816, Sir Walter Scott, then the Sheriff Deputy of Selkirkshire, laid the cornerstone of

Freemason's Hall at that place. The woman to win the heart of this splendid, dignified and unique poet was

Miss Margaret Carpenter, rich in personal charms and of the best blood of her day and generation. Yes, the

poet died loved and lamented on 21st September, 1832, with his four children around him and the murmur of

the Tweed in his ears. On the 26th he was buried beside his wife in the old Abbey of Dryburgh. In esteem of

this poet, a few words must suffice. He was in a class all by himself. Modesty, too, became him well. His

honesty is a fitting lesson to all writers of verse, in that he seldom borrowed ideas from other authors. Lady

Scott was of French birth and parentage.

Like Voltaire, he was sickly in youth, but his mind grew stronger as he advanced in years. The last days of

Sir Walter Scott furnish a lesson in ethics worthy of the best attention of all who wish the favour of Deity

throughout life.—"Masonic Record."

————————

THE W.M. THE GRAND MASTER.

–⸱––÷––÷––⸱–

We have pleasure in publishing a reproduction of a photograph of M.W. Bro. Herbert G. Teagle, Grand

Master.

M.W. Bro. Teagle was a member of Grove Park Lodge No. 2732, E.C., High Barnet, Herts., England, prior

to arriving in New Zealand. He joined Waiwhetu Lodge No. 176 on October 8, 1913.

After serving the office of Senior Warden he was installed as Master on October 13, 1917, and for a second

term on October 12, 1921. He is a Charter Member of Herbert Teagle Lodge No. 300 and was Master of that

Lodge in 1940. It is interesting to note that his son is Master-designate of No. 300 and will be installed

before leaving for overseas.

Brother Teagle was elected Grand Pursuivant in 1921; Grand Director of Ceremonies in 1923; Provincial

Grand Master in 1925-27; President of Board of General Purposes in 1934-35; appointed Deputy Grand

Master in 1939, and elected Grand Master in 1942. Since his installation he has attended combined meetings

on twenty-one occasions and has been honoured by packed meetings on each occasion. Every district with

the exception of Hawke's Bay has been visited and the reports which have reached us from Provincial Grand

Masters are glowing. Arrangements are in hand for official visits to three Lodges in Hawke's Bay District.

Besides his conspicuous service to Craft Masonry, the Grand Master has been active in all other branches of

Masonry, and is the Grand Inspector General for the Central District of New Zealand under the A. & A. Rite.

M.W. Bro. Teagle has also found time to give attention to educational and local body activities.

Supplement to " The New Zealand Craftsman," July, 1943.

————————

CRAFT INSTALLATIONS.

–⸱––÷––÷––⸱–

Hataitai, No. 285.—The Installation meeting was held on Wednesday, 16th June, in the Taia Masonic

Temple, Kilbirnie. There was a large attendance of visitors to see Bro. Alexander John Linney installed. The

ceremony was ably carried out by R.W. Bro. Stanley M. Stone, Prov.G.M., assisted by a large contingent of

Grand Lodge officers. R.W. Bro. J. Rod filled the S.W. chair and V.W. Bro. J. McArdle the J.W. chair,

whilst V.W. Bro. the Rev. H. R. Fell acted as Chaplain. The Address to the Master was delivered by M.W.

Bro. George Russell, P.G.M., and the Address to the Brethren by V.W. Bro. Seymour Barr, P.G.D.C. The

newly installed Master gave an interesting and forceful address. A presentation was made to the retiring

Deputy Master, W. Bro. I. Baty, of a P.M. medal with bar attached to the ribbon, commemorating his year of

office in that capacity, the W. Master having been unfortunately absent during that time owing to his having

been called up in the armed forces. The officers invested comprised: S.W., Bro. Walter Langston; J.W., Bro.

Kingi Tahiwi; Treas., W. Bro. E. C. Smyth (13th time); Sec., W. Bro. W. R. Jourdain, P.G.P. (9th time);

Chap. W. Bro. C. Lust; D.C., W. Bro. I. Baty, P.M.; S.D., Bro. R. S. Owen; J.D., Bro. R. H. Williiamson;

S.S., Bro. F. W. Reed; J.S., Bro. S. A. Matheson; Tyler, Bro. N. O. Collingwood. A very pleasant social hour

was afterwards spent in the refectory where a Masonic orchestra accompanied by Bro H. Withington, Acting

Organist, discoursed enjoyable music. Bro. Osborne rendered some stirring songs. The usual Masonic toasts

were duly honoured and Bro. John Ball proposed the toast of "Visiting Brethren" in his usual eloquent

manner.

Gisborne, No. 233.—21st Anniversary. The Installation ceremony was held on Saturday, 29th May, and had

the largest attendance for some years. In the absence of R.W. Bro. Bullock, Prov.G.M., the Installation

ceremony was conducted by R.W. Bro. A. Stoneham, P,Dep.G.M., who was assisted by the following Grand

Lodge officers: S.W., W. Bro. E. A. Muis, G.Std.B.; J.W., W. Bro. C. Blackburn, P.G.D.; I.G., W. Bro. O.

James, P.G.S. The W.M.-elect, who is serving in the Navy, obtained leave to enable him to be installed into

the Chair of KS. The proceedings in the refectory were of a threefold nature, celebrating the 21st

Anniversary of the Lodge, the anniversary of the birthday of R.W. Bro. Stoneham and his golden wedding.

During the evening the W.M. presented to Bro. Stoneham, who has resigned from the position of Secretary

after 19 years' faithful service, with an arm-chair and also with a framed illuminated letter from his mother

Lodge. Oceanic, No. 154, in honour of his golden wedding. Bro. Stoneham, in a feeling reply, traced the

history of the Lodge, of which he was the founder and first W.M. He regretted having to resign from the

Secretaryship, but health reasons made it compulsory. District Grand Lodges of the Scottish and English

Constitutions were well represented, while brethren came many miles to do honour to R.W. Bro. Stoneham.

Victory, No. 40.—The 62nd Installation took place on 29th May, when Bro. Percy Thomson was installed as

W. Master by V.W. Bro. J. Baird, Asst.Prov.G.M., in the presence of a large and representative attendance of

brethren from all parts of the District. The attendance was 177, including a record number of Past Masters —

67. The Westland-Nelson District Grand Lodge, E.C., headed by W. Bro. W. A. Armstrong, D.D.G.M.,

made an impressive showing. R.W. Bro. W. G. Rudd, Prov. Grand Master, was accompanied by R.W. Bros.

W. J. Girling (Past P.G.M.), W. C. Lucas (Past G. Warden). W. Bros, A. E. L. Scantlebury (G.O.), T. A.

Kirby (Past G.D.C.). Other Grand Officers present were R.W. Bro. R. W. Stiles (P.D.G.M.). J. L. Ching

(P.Prov.G.M.), and V.W. Bro. F. C. J. Cockburn (P.G.L.), V.W. Bro. F. J. Daynes (P.G.C.), W. Bros. E. H.

Thomson (P.As.G.D.C.), W. Cowin (P.G.D.), R. J. Walker (P.G.D.). F. C. Page (P.G.P.), A. J. McHardy and

O. Barton (P.G.S.). W. Bro. E. Richards (P.G.D.C., E.C.), and W. Bro. K. M. Black (As.G.D.C.), who

directed the ceremonies of the evening. The following Lodges were represented: Wairau, Motueka, Southern

Star and Golden Bay (E.C.), Murchison. Forest, St. Cuthbert's, Waimea, Nelson, Unanimity, Franklin, St.

George, Whangamomona, Teria, Hiram, Cashmere, William Ferguson Massey, Otago Kil. and Crown.

Fortitude, No. 64.—Bro. Jas. McI, Rae was installed Master in the Masonic Hall, Bluff, on 19th June by

R.W. Bro. A. Noble, Prov.G.M., assisted by W. Bro. M. Turnbull, Asst.G.D.C., and Grand Lodge officers, in

the presence of an excellent attendance. The Address to the Master was delivered by the Inst. Officer, others

who assisted included R.W. Bro. A. Derbie, P.Prov.G.M.; V.W. Bro. J. D. Campbell. P.G.D.C.; R.W. Bro.

G. J. Yule, P.Prov.G.M.; W. Bros. W. J. Watson, P.A.G.D.C.: H. J. J. Pierce, P.A.G.D.C.; E. J. Race, P.G.D.;

Jas. Stobo, F. J. Logan, P.G.S. The usual Installation banquet was held in the R.A.O.B. Hall.

Southern Cross, No. 9.—Our Installation meeting, held on 3rd June, attracted a good attendance. R.W. Bro.

E. C. Smith, Deputy G.M., was present, attended by the Prov. G. Master and Grand Officers. The installation

of Bro. A. W. G. McKee was impressively conducted by R.W. Bro. F. A. Steans, P.D.G.M. W. Bro. W. J.

Watson, P.A.G.D.C., had charge of floor proceedings. Others who assisted were: R.W. Bro. W. F. Irvine,

P.G.W.; W. Bros. H. J. Farrant, P.G.Std.B.; G. J. Reed, P.A.G.D.C.; B. W. Hewat, G. H. Brown, S.

Shepherd, F. J. Logan, P.G.S., and A. Fox. On retiring from the lodge room an adjournment was made to the

Social Hall, where a very enjoyable banquet was held.

————————

MASONIC ETIQUETTE.

–⸱––÷––÷––⸱–

DRESS

———

The question of correct Masonic dress is well worth consideration, particularly in view of the unfortunate

circumstance (war conditions), which caused the timely, and admittedly wise, pronouncement of the

M.W.G.M. permitting civilian attire to be worn for the duration of the war.

The traditional and time-honoured custom of wearing the familiar black suit, white tie and gloves, has

temporarily given place to the motley of grey, brown and brindle. The warlike Khaki Air Force and Navy

uniforms are very prominent within our erstwhile peaceful walls. This exigency suggests to us, as it were,

"Freemasonry's decks stripped for action." Our brethren, in great numbers, have donned the uniform of our

King and Country to defend those sacred rites and privileges held so dear by every Freemason.

It is most gratifying to find that our Brethren in satisfactory numbers, seem eager to leave the lathe, the

bench, and temporarily down their warlike working tools, the bayonet and rifle, to meet for a few brief hours

to fraternise with their Masonic brethren and temporarily forget the savage and hateful atmosphere of a

world at war.

The white tie symbolises purity and innocence, also that mystic tie which unites us in brotherly love and

concord. Robert Burns puts it aptly in his well-known reference to his Masonic friends: "Dear Brethren of

the mystic tie," a phrase frequently used by that inspired and human soul.

The black dress suit suggests equality and uniformity of ideals, excluding all contentious and disturbing

influences, and thus creating that happy and beneficial effect of our beloved institution, thereby preserving

the dignity and high importance of Freemasonry.

Last, but by no means least, the white gloves, suggesting purity and innocence, clean hands extended in

brotherly friendship.

It must not be overlooked that the M.W.G.M. has emphasised that after the war our time-honoured custom

will again be strictly observed. Let us pray that soon the white dove of Peace will again be winging o'er the

suffering world its benign message of "Peace on Earth, good-will toward men."

How very appropriate are the words of Polonius to his son, Laertes:

"Costly thy habit, as thy purse can buy.

But not expressed in fancy; rich, not gaudy,

For the apparel oft proclaims the man."

—"The Victorian Craftsman."

————————

LIFE AND ITS MYSTERIES.

–⸱––÷––÷––⸱–

TELEPATHY.

———

Frank L. Hammer, 32°.

———

What is telepathy? Telepathy is a faculty of mind, and is the power which the mind has of communicating its

own thoughts and receiving the thoughts of others without employing the known channels of the senses or

any other physical agencies.

Telepathy is no recent discovery nor is it occult in manifestation, but is old as thought and normal as

thinking. That thought forces arrive at their objective, regardless of distances or barriers, has long been

known to many philosophers, and that mind has the power of affecting inanimate objects and persons at a

distance dates back to prehistoric times.

As there are forces in the human personality besides those employed for muscular and chemical purposes, so

there are faculties in the mind that far transcend the ones we use in objective thought and thinking. These

higher faculties, most fortunately, are yet dormant in mankind as a whole. Better give children dynamite than

entrust the creative powers of thought to selfish and ambitious men.

Peculiar are some of the notions entertained about telepathic communications. Many people deny this power

to man, but have no doubt about animals possessing it. Still more singular is the idea that the radio transmits

and receives vibrations via the ether, but that mind has no such power. Regardless of what anyone believes

or disbelieves, it is only too evident that people's minds are constantly tilled with a surge of ideas, coming

and going, over which they exercise little control.

Most people are helpless victims in regard to telepathy because they are not cognizant of it, and,

consequently, do not control the thoughts constantly in their atmosphere. Their minds have not been trained

to discriminate, or to choose only such thoughts which are useful, constructive and beneficial, and reject

those which are selfish, destructive and pessimistic. They are at the mercy of every adverse thought which

comes their way and readily succumb to dejection, melancholy and moods.

Many people mistake telepathic suggestions as emanating from their own minds, whereas they have been

sent them by individuals who wish them to act in a certain manner. It is always unwise to accept any thought

or suggestion without first examining its purpose and purport; for, unless we know from where suggestions

come, we are mere tools in the hands of people who may be designing and unscrupulous, as all people are

the recipient of others' thoughts and not always to their benefit.

Rulers are well aware that thought is no imaginary thing, but a powerful force to be reckoned with and,

whenever possible, to be controlled. Not for nothing does every country employ hordes of skilful and

expensive propagandists, for the leaders fear, more than anything else, the awakening minds of the masses. It

is only because their minds are dominated that the people follow their leaders to death and destruction.

How telepathy works escapes all analysis. Numerous theories have been advanced to account for its

operations, the most logical one being the omnipresence of mind. Through the existence of a universal ether,

constant and pervading all space, all minds are in continuous communication with other mentalities,

mentalities, and have the power of influencing them without the aid of any mechanical devices.

Whatever this force may be, it must pass across a greater or lesser distance to produce its manifestations. It

cannot be transmitted across a void. It must have some means of conduction. The "carrier" for thought

vibrations is this magnetic mind substance, and telepathy underlies and ramifies through all the diversified

effects and is the basic principle of all mental phenomena.

Thoughts are not indefinite abstractions, but are powerful, vital forces endowed with form, colour and odour.

They are visible to clairvoyants and audible to clairaudient persons. They have motive power, travelling with

incredible speed, reaching instantly the remotest spheres, and there is no diminution of power or strength

regardless of the distance traversed. We know for a certainty that entities who no longer employ physical

organs of any kind can and do transmit and receive telepathic messages.

Uninformed people often scoff at telepathy on the grounds that experiments performed are frequently far

from being accurate or reliable. Telepathy is perfect. But telepathy as a faculty and telepathy as a mode of

communication are entirely different. One is the method of communication—the other is the mind's ability to

communicate in that way. They are as different as thought and speech. There is the ability to think, while

language is merely the system of symbols used for the expression of ideas. Everyone has experienced

difficulty with the ambiguity of words. We have certain thoughts in mind, but when conveying them to the

mind of another, in speaking or writing, often an entirely different idea is received. Is it any wonder, then,

that error should prevail when untrained instrumentalities undertake to read thoughts?

Successful mind reading requires years of persistent practice and intense concentration. Also, there are

several obstacles which prevent any appreciable degree of accuracy. Chief among these are a phlegmatic

temperament, dense organism and lack of rapport between transmitter and receiver. Just as some people are

born to sing and others are not, so some people are naturally endowed for the pursuance of the mental

sciences. While these faculties can be induced to a limited degree, these powers appear to be more or less

hereditary for they often run in families for generations.

Experience has proved that an emotional relationship forms the best basis for thought transference. Parents

and their children are in close rapport, for mothers often intuitively know when their offspring are in danger.

Husband and wife have been found very susceptible to each other's thoughts, particularly if happily married

for years.

Mrs. Upton Sinclair is one among many who is able to get her husband's thoughts when thousands of miles

apart. Furthermore, she is also able to see what he is doing. However, this phase of psychic perception is pro-

perly called clairvoyance. Interior and distant hearing is designated as clairaudience. It is sometimes

erroneously believed that these psychic senses are extensions of the physical ones. They are, in reality, soul

senses, for the spiritual body has faculties analogous to its physical counterpart. Blind people frequently have

their psychic senses highly developed, which accounts for their amazing ability to sense colours, location,

etc. Everyone knows what Helen Keller has accomplished. We read recently about a James Holman, who

lived in London during the last century. He was known as the sight-seeing blind man, for, although totally

blind, he travelled around the world alone, in utter darkness, and wrote several excellent travel books

describing his adventures. "God took away my eyes that my soul might see" is often true.

Clairvoyant people can easily see across oceans and continents, into closed boxes, sealed packets, etc.

Clair-audient persons can hear at any distance, and also hear thoughts as distinctly as if spoken audibly.

These faculties enable one to see and hear what is positively obscure, unseen and unheard by the physical

senses. Some people exercise their psychic powers naturally and freely, while in others their activity is

entirely dormant.

While only a minority of people have unfolded their spiritual faculties, telepathy, on the other hand, is the

property in different degrees of all created things, both animate and inanimate. Jeans, the eminent

astronomer, tells us that the planets have a system of intercommunication. Animals rely on telepathy almost

exclusively, and some get the thoughts of human beings quite clearly. Birds, too, talk to one another, and

there have been a few great naturalists who could understand their language. Trees, plants and flowers have a

telepathic interchange of thought which is compatible with their degree of consciousness. Flowers,

particularly, are extremely sensitive, and like to have people talk to them. And they know who love them!

Many people marvel at the astounding accuracy of mind readers, who perform at fairs, bazaars and theatres.

Accomplices and codes account for their amazing ability always to get the right answer. People with genuine

powers are not apt to use them for the amusement of a curious, sceptical, and often vulgar, public audience.

Indeed, they could not if they would. The delicate organism necessary for the catching of the subtle thought

vibrations could not long endure the coarse and cross currents prevailing in such an atmosphere. Sensitive

people would speedily become ill and their powers diminish and decline. Some of the Hindoos possess

genuine powers of high degree, and we have seen them read minds with perfect accuracy. But we must

remember that in India the culture of mind is thousands of years old, while the Occidentals are just beginning

to discover its existence.

Telepathy is the clue to the baffling mystery of several inventors simultaneously working on the same

invention. Each believes he is the sole discoverer, then he learns another has patented the identical invention.

It is said that when Professor Bell was perfecting his telephone, at least three other inventors were

developing the same thing. In wireless telegraphy Marconi had three competitors, and, in many other

inventions, who was first is still in dispute.

Men, think ideas emanate from their own minds, whereas "ideas are in the air," and inventive minds are

naturally in rapport with the same ideas. This is also true with composers, musicians, artists—all those who

are engaged in creative work. They unconsciously draw upon this mental force that generates rays in myriad

directions, and the sensitive souls catch most readily these helpful influences.

Telepathy is the foundation for the efficacy of prayer. If thoughts were devoid of power and locomotion,

prayer would be of no avail, but we know that all prayers are heard. That prayer is answered is a fact that few

will deny, as many people have received its benefits and blessings. However, mechanical mumblings and

glib recitations are not prayer; these come from the lips and die on the lips.

Prayer, the cry of the soul in distress, the travail of the spirit, a moan of anguish, these are heard in the

highest heavens and are always answered according to the need of the individual. This earth would be a

dreadful place and life an unbearable experience if our Heavenly Father ignored our needs and was

impervious to our despair and affliction. But God has not abandoned this world nor forsaken His children;

He hears their cries and, through His emissaries, administers unto them.

It is by means of telepathy that we can communicate with the dwellers on the Other Side, for communion

with the saints is a fact whether men choose to ignore or deny it. We can send messages to the disembodied

far more easily than to those in the flesh, because in their case we have not the heavy, physical matter to

penetrate, but can contact the mind directly. Furthermore, as thought is the language in the world of spirit, no

misunderstandings arise. Space, not even millions of miles, is no barrier; but it is our dull unreceptivity

which shuts out thoughts.

Our loved ones "over there" not only know what we are doing, but know what we are thinking. And the

people of the earth do not realise the agency and heartbreak that is experienced when they realise that we no

longer remember or have ceased to care. A loving thought is as welcome to the senses of the disembodied as

is here a loving word or tender caress. If earthly people could only know how much comfort and happiness is

derived from these thoughts of love and remembrance, surely none would be left lonely and neglected.

When a soul departs from this life, he should always be followed by thoughts of love and peace, by

aspirations for his progression. The beloved "dead" assuredly have a claim on our love and care, and should

never be forgotten and ignored when our kind and loving thoughts can reach them instantly and are treasured

beyond all price.

—"The New Age."

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

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

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

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

best interests of the Craft.

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

BENEVOLENT FUND.

–⸱––÷––÷––⸱–

(To the Editor.)

Sir,—Very Wor. Bro. H. Hatch took the opportunity at the meeting of Lodge Taranaki in the Masonic

Temple of Manaia last Saturday evening of pressing the claims for additional capital accretions to the

Benevolent Fund. The Wor. Bro. told us that Taranaki Masons were giving 5/9 per capita per annum and in

that were doing quite well, but that he wanted them to do better and that the capital sum now being

administered by the Board of Benevolence stood at £ 175,000.

Nov, Sir, the matter of storing up monies for charity is a very arguable subject. I have read somewhere that

no monies given for charity should be tied up. People who give monies to these objects like to see the monies

applied at once. To hoard them up breeds a fear complex as to the future. That was what the Very Wor. Bro.

said. He wanted more money because of what might happen in the future. Now, what might happen? What

might have happened a year ago? A Japanese invasion might have occurred and have reduced the marketable

value of the securities held by the Board to nothing. In which case, we would all have sunk to the same level.

But, save for a cataclysm such as that, does anyone believe that the members of our institution will ever let

down those who are being helped and who in the future need help. I venture the suggestion that the

possession in the hands of the Board is a cogent reason why our members do not give more than 5/9 per

member over the whole of New Zealand and I would remind our Very Wor. Bro. that he listened to our

G.M.'s address on Saturday evening when the burden was the necessity of having faith. It would be well if he

were to tell his associates on the Board of the same thing.

The China Inland Mission and the South India Mission have to my knowledge always been run on faith.

Neither body has ever had any capital. Both have relied in faith upon God's promises and have gone boldly

into new schemes.

Without any hesitation, I declare that the Board need never fear that they will appeal in vain for the

wherewithal to carry on their charitable operations.—Yours fraternally,

Hawera. 24/6/43. L. A. TAYLOR.

————————

FATHER AND SON INITIATED.

–⸱––÷––÷––⸱–

One of the most interesting meetings ever held by Hataitai Lodge, No. 285, took place on Thursday, 27th

May, when the initiation took place of father and son together. The Lodge was presided over by the Deputy

Master (W. Bro. I. Baty), there being a large attendance of visitors, the Prov. G. Master, R.W. Bro. S. M.

Stone, accompanied by M.W. Bro. George Russell, P.G.M., and several Grand Lodge officers, being present,

whilst the Masters of Island Bay, Tutanekai, Waitangi, Hinemoa, Russell and Whetu Kairangi, as well as

those of Brooklyn, Aroha, Mokoia, Charles Fergusson and St. Andrew Lodges. The Master of Westminster

Lodge, His Excellency Sir Cyril Newall. Governor-General, graced the assemblage with his presence. The

work was carried out in splendid manner, and many enconiums were passed by visiting brethren, including

several from the Armed Forces and U.S. Marines. The ceremony was conducted by the Dep. Master and his

officers. W. Bro. Christopherson, Master of Hinemoa Lodge, delivered the Charge after Investiture.

A pleasant hour was subsequently spent in the refectory where His Excellency, responding to the toast of the

Visitors, made a witty and forceful speech on their behalf and the Prov.G.M. delivered an eloquent appeal on

behalf of the W. and O. and A.M. Fund.

————————

QUARRELS.

–⸱––÷––÷––⸱–

(By R.W. Bro. Rev. Principal E. S. Kiek, M.A., B.D., P.G.W.)

————

When we were initiated it was strongly impressed on our minds that we are not to remain in a Lodge wherein

there is a brother with whom we are at variance. In such a case, it is expected that we shall invite him to

withdraw in order to settle our differences amicably. If they be so settled, we may then return to the Lodge

and all work together with that love and harmony which should at all times characterise Freemasons. This

advice is strongly supported by the V.S.L. "If thy brother shall trespass against thee, go and tell him his fault

between thee and him alone: if he shall hear thee, thou hast gained thy brother."

No one can have long and intimate experience of Lodges without sometimes becoming discouraged and

depressed by reason of the prevalence of misunderstandings and alienations. Though matters of political and

religious controversy are rigidly excluded from our Lodges, differences occur about other matters, generally

of a personal nature, such as conflicting ambitions for office, or opposing judgments regarding the

qualifications of a candidate. Troubles of this kind may well nigh break the heart of a Master and seriously

diminish the usefulness of the Lodge. Echoes of the dispute may even reach the profane world, in which case

the reputation of the Craft naturally suffers.

Human nature being what it is, differences and misunderstandings are bound to arise, even in the best-

conducted Lodges, not to mention Grand Lodge itself. "It must needs be that offences come." Even the best

of us may give offence to others without any malicious intention or deliberate purpose: we are all liable to err

through thoughtlessness, tactlessness and mistakes of judgment. Harm is done by want of thought as well as

by want of heart. We may say and do things which vex other people without in the least realising the offence

we have given. Things may be said and done to us which we strongly resent. This kind of thing happens very

frequently.

The trouble in such cases is that all too often the offended brother studiously refrains from saying anything to

the brother who has caused the offence. He broods over his grievance until a molehill becomes like a

mountain. He puts the worst possible construction on what has happened. He talks about the matter with his

own cronies, sometimes without much regard for Masonic charity or even strict truthfulness. Yet he never

allows the supposed offender to know the nature and extent of his offence, much less any opportunity of

explaining the matter and putting things right. This is most un-Masonic and unfair. An alienation may be

created, sometimes arising from quite a small matter, which lasts for years and even for a lifetime. The

springs of Masonic fellowship are poisoned by the ensuing bitterness; the harmonious working of the Lodge

may be seriously impaired.

It is surely evident to every thoughtful Mason that it would be of enormous benefit to the Craft and to the

world at large if the principles taught in the First Degree regarding this matter were strictly carried out. If and

when we become aware of any alienation between us and another man, particularly a brother Mason, it is our

duty and responsibility to see that we do everything humanly possible to bring this alienation to an end. We

must not wait for the other fellow to take the initiative, but take the initiative ourselves. In a truly Masonic

spirit we must put aside all feelings of bitterness, and approach our brother in the way of friendship. If we

see him with no other idea than to justify ourselves and censure him we shall only make things worse;

everything depends on our having the right spirit in making the approach.

It may be that, as we reflect on the alienation, we realise that we are wholly or partly in the wrong. In most

quarrels there are faults on both sides. If this be the situation, it is plainly laid on us to put aside our silly

pride and make to our brother a full apology and any reparation in our power. In such a case we may well

hope that our brother will meet us in a spirit of "let bygones be bygones." Suppose, however, that we think

ourselves in the right, as we are all inclined to do; most of us have a pretty considerable capacity in the way

of self-justification! Even so, it is probable that a full and free discussion will lead to explanations which

throw an altogether new light on the causes of difference. Such discussion will help us to see things from the

other man's point of view; we may, at least, discover palliative circumstances in extenuation, even though his

conduct may be justly liable to reprehension and blame. A knowledge of our own faults and failings ought to

dispose us to think charitably of the faults and failings of others. We may, I think, be confident that, in nine

cases out of ten, a private interview, conducted in the truly Masonic spirit, will lead to better understanding

and restore friendship.

Therefore, if we know of any alienation in which we are involved, let us act with humility and boldness. Let

us "have it out" with the other man, and not waste time in brooding over our grievances or talking about

them behind his back. Going straight to the man and "having it out" involves a certain risk: we may have to

endure rudeness and repulse. Yet it is worth trying. What glorious reward will be ours if we "gain our

brother". The more we try out the teachings of the First Degree about this matter of alienation the more our

own experience will demonstrate their value.

—"The South Australian Freemason."

————————

FAIL TO SEE.

–⸱––÷––÷––⸱–

Thousands of persons tread the earth and behold the sky without discerning any of the beauties or wisdom

they display. They look upon a landscape, beautifully ornamented with trees, shrubs, plants, and flowers, but

receive no definite impressions of any part of it, and could not name or describe any object thereon. They

behold the starry canopy above them, but see there no constellations, no planets, and no movements

indicating the wisdom, the power, and the glory of the Great Architect of the Universe.

So it is with many who are admitted into Freemasonry. They observe the forms, the ceremonies, the

emblems, and the jewels, and they hear the lectures and charges, but fail to discern the ethics and philosophy

thereof. They hear the enunciation—"Freemasonry is a science of morality, veiled in allegory, and illustrated

by symbols," but do not fathom its meaning, and consequently do not solve the allegories nor discern the

signification of the symbols. They are in the temple, but do not get the temple idea. They are among the

workmen, but do not see that they are all to be master builders for time and eternity. They are in the light, but

do not receive and apply it as the great means of fitting themselves as living stones for the temple not made

with hands, eternal in the heavens.

The ritual is beautiful, and should be mastered and impressively communicated; nevertheless, it is but the

burr, the hull, the husk to the wisdom, the strength, and the beauty of Freemasonry. It conceals gems of

unparalleled richness and beauty, which must be

searched for diligently and faithfully if they shall

be found and enjoyed. Oh! that all the Craft would

realise this fact and act accordingly, as thus they

would be better panoplied with truth, better

animated with faith, hope and charity, and better

build the temple of the soul.

—"Voice of Masonry."

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A WELCOME FROM HATAITAI

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We welcome all who visit us,

Our brethren far and near

Who meet in friendship once again

With memories ever dear.

We pledge our King, we pledge our Craft,

Our visitors we greet,

A hearty welcome we extend

To everyone we meet.

(To the W.M., Westminster Lodge)

And to the representative

Of kingly power and sway

We pledge Masonic loyalty

For ever and a day.

The sentiment of loyalty

By symbols we may learn,

At Home it is the English rose,

Out here, the Maori fern.

And just as freely as the fern

Throughout New Zealand grows

The sentiment of loyalty

Within each bosom glows.

So when to England you return,

This message you can give,

New Zealand Masons keep the faith

As long as they may live.

W.R,J.

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TARANAKI NOTES.

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V.W. Bro. H. Hatch, Pres. Bd. of Benevolence, accompanied the M.W. the G.M. during his tour of Taranaki,

and both at New Plymouth and Manaia made a very strong appeal for the benevolent funds of G.L. It is

doubtful if the position ever has been as clearly stated or a more convincing and forceful appeal made in this

district. May it be a complete success.

The G.Lect., V.W. Bro. Coleman, gave an address in the refectory at the June meeting of Patea Kil. No. 18.

Lodge Mt. Egmont, No. 670, E.C., propose to return to the Liardet Street Temple, the building now being

vacated by the E.P.S.

At the meeting of Lodge Hawera on 1st June Bro. A. G. Fraser, S.W., was duly elected Master.

Lodge Kaponga had no ritual work at the June meeting, but have three candidates on the way.

At the June meeting of Lodge Ikaroa, Lodge Hawera paid an official visit and worked a Third Degree.

W. Bro. H. F. Vosseler gave a good address dealing chiefly with Darwin and Singapore (pre-war

experience), at the Stratford Lodge.

Carlyle R.A. Chapter, No. 74, reports a very healthy condition. For the past three years no dues have been

outstanding when the year closed, meetings well attended and plenty of work.

The Pukekura Rose Croix Chapter perfected a candidate at the June meeting.

In the refectory at the Manaia meeting the Grand Master, M.W. Bro. H. G. Teagle, paid a glowing tribute to

the work of the Prov. G. Master, R.W. Bro. J. C. Barclay, who during the past eight years has so ably and so

acceptably filled the office of Prov.G.M.

Whilst sincerely regretting R.W. Bro. Barclay's retirement, he was pleased to announce that R.W. Bro. Dr.

W. T. Simmons, P.G.W., would undertake the position of Prov.G.M.

The Doctor has for many years held a high place in the respect and affection of the brethren of this district

and his appointment is a most popular one.

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SOUTHLAND NOTES.

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The installation of Bro. A. W. G. McKee as Master of Lodge Southern Cross, No. 9, on 3rd June was a most

successful function, befitting in every way the highest traditions of this the pioneer Lodge of the district.

Grand Lodge was represented by R.W. Bro. E. C. Smith, D.G.M.. R.W. Bro. A. Noble. Prov.G.M.. and an

excellent following of Grand Officers. The ceremony was most impressively conducted by R.W. Bro. F. A.

Steans. P.D.G.M., and Past Masters of the Lodge.

Past Masters' Night in Lodge Waihopai. No. 189, on 21st June, was a very enjoyable meeting. W. Bro. Jas.

Greer was in the chair and conducted the ceremony of passing.

Three candidates were acknowledged as Excellent Masters at the June meeting of Southern Cross Royal

Arch Chapter, No. 3.

The most southern Lodge in the world, Fortitude, No. 64, held their annual Installation at Bluff on 19th June,

when Bro. James McI Rae was placed in the chair of K.S. by R.W. Bro. A. Noble, Prov.G.M. Many Grand

Lodge officers, members and visitors were present.

W. Bro. A. Coyte, P.D.G.W., District Grand Lodge of Auckland, E.C., was present at this meeting and took a

keen interest in the proceedings.

E. and P. Bro. H. C. Mackenzie, M.W.S.. and officers of Murihiku Rose Croix Chapter, No. 36, conducted

the ceremony of Perfection at the quarterly meeting held last month.

V.E. Comp. Wm. R. Copland, T.I.M., Southern Cross Cryp- tic Council, No. 3, has been an inmate of the

Southland Hospital for several weeks.

At the regular meeting of this unit held on 16th June the chair was taken by V.E. Comp. Wm. Kelman,

P.T.I.M., and three enthusiastic members of Southern Cross Royal Arch Chapter instructed in the mysteries

of Royal, Select and Super Excellent Masters' Degrees.

W. Bro. T. R. Pryde. P.M., Lodge Victoria, No. 147, who has been overseas with the fighting forces in the

Middle East, has returned to Invercargill.

Bro. Noel McWilliams. Lodge Southland, No. 273. who has rendered excellent service as an instrumentalist

in the Invercargill Masonic Orchestra, has removed to the Nelson District.

Past Zs., Southern Cross Royal Arch Chapter, No. 3, will work the ceremony of Exaltation at the July

convocation.

The ceremony of Initiation was conducted at the June meeting of Lodge Mataura, No. 174.

The passing of W. Bro. D. McKenzie, P.M., Lodge Fortitude, No. 64: on 17th June, has made another gap in

the ranks of those who have served this Lodge faithfully and well over a long period of years. A Lodge of

Sorrow was held prior to paying a last sad tribute of respect at Bluff Cemetery on 19th June.

Bro. G. F. Hoffman will be installed Master of Lodge Waihopai, No. 189, in July.

Nominations for Grand Lodge office are being considered by the various Lodges throughout the territory.

Officers of Lodge Tuatapere, No. 210, passed a member of Lodge Wallace, No. 129. on 16th June. Annual

report and balance sheet, presented at this meeting, showed the Lodge to be in a wonderfully sound

condition.

W. Bro. K. H. Smyth, the newly-installed Master of Lodge St. John, No. 94, assisted by his officers,

conducted the ceremony of initiation in a most impressive manner at the June meeting. The standard of work

augers well for the current year.

W. Bro. A. Henderson, P.M.. Lodge Victoria, No. 147, now resident in Whangarei, recently paid a visit to

Invercargill and made contact with a number of his brethren.

The quarterly meeting of the Southland Preceptory of Knight Templars has been set down for 8th July, when

it is intended to work the Malta Degree.

W. Bro. N. A. Robertson, P.M., and officers of Lodge Harvey, No. 49, worked a Second Degree at the

regular meeting last month.

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OTAGO NOTES.

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At a recent regular monthly meeting, Kurow Lodge, No. 164, was privileged to receive a visit from R.W.

Bro. E. C. Smith, Deputy G.M., who gave a very interesting and instructive address to the brethren. As visits

from distinguished brethren so well versed in Masonic knowledge are received only on very rare occasions,

the brethren had looked forward to the visit and there was a large attendance. In this instance expectation was

not better than realisation, and the brethren were amply rewarded.

By his kindly and unassuming manner the Deputy Grand Master was able to show that high Masonic rank

can still bring with it that true brotherhood of Masonry and good fellowship: the brethren of Kurow Lodge

are the richer for this visit.

This Lodge is indebted to V.W. Bro. J. S. Duncan, Asst.-Prov.G.M., of Otago, for arranging this visit and

supplying the transport and also for bringing with him a number of brethren from the Oamaru Lodges.

Ngapara Lodge was represented by the W. Master and a number of brethren and with other visitors assisted

in making a record attendance for a monthly meeting over a long period.

A pleasant hour was spent in the refectory, where the visiting brethren gave Kurow Lodge a musical treat.

The usual toasts were honoured and reference was made to the departure of W. Bro. Wilkinson from the

district, which necessitated his severance from the office of Secretary, which he had held for some years, and

good wishes were extended to him. During the evening the W. Master advised that W. Bro. R. G. Smith had

consented to fill the office of Secretary for the remainder of the term.

That the fraternity, particularly in country Lodges, has much to thank the ladies for is generally appreciated,

and Dunstan Lodge, No. 103. did its part in a practical manner after its ordinary meeting on 1st June, when

the brethren adjourned to the Clyde Town Hall, where their lady friends and wives, including a number from

Alexander and Cromwell, were entertained at what proved to be a most enjoyable social evening. Musical

items were contributed by many brethren and ladies, and at the close the W. Master thanked the ladies for

their good assistance during the year, particularly at the Installation refectory. Mrs. C. W. Wilson returned

thanks for what she was pleased to describe as a delightful evening.

Service Lodge, No. 237, held its 21st anniversary on 22nd June, the work in the lodge room being the

passing of two brethren, blood brothers, who have recently returned from overseas, and a short address by

R.W. Bro. G. Barclay, P.D.G.M.. on the history of the Lodge. R.W. Bro. J. H. Moir, P.D.G.M, occupied the

chair, and he was assisted as far as possible by foundation officers The former was the first Master of this

Lodge. The refectory proceedings were all that could be desired, and terminated a most successful evening.

There was a goodly attendance of Grand Lodge present and past officers, who accompanied the Prov.G.M.

R.W. Bro. J. G. Dykes.

The newly-formed Masters' Association held its first meeting on Thursday, 24th June, when the Prov.G.M.

welcomed the delegates from the various city and suburban Lodges, and consideration was given to many

matters of interest to Lodges in general and Masters in particular.

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NORTH CANTERBURY NOTES.

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The big headline news is the Annual Conference and Reunion of The Great North Waimakariri-Hurunui

Group, to be held on Saturday, 7th August.

Ashley Lodge has lent its temple and refectory for the meeting and Amuri Lodge will be in charge and the

Amuri Master, W. Bro. Frank David, and all his brethren mean to see to it that this year's great group

meeting will eclipse all other efforts.

It is anticipated that the eight North Group Masters will attend, and it is hoped that the city and suburban

Masters will respond and come along and meet our Masters and brethren.

The Great North Group comprises the following Lodges: Southern Cross, Ashley, Mairaki, Ta‘vera, Acacia,

Amuri, Kaikoura, Cheviot—a very formidable organisation—"full of Masonry and determination," and its

future is predicted to be of great importance.

One can picture a combined meeting of all the Lodges from Waimate to Nelson gathered together for a Great

Victory Re-union ready to discuss ways and means of helping with post-war difficulties—and at all events

the Great North and Nelson-Marlborough combination have plans maturing for something that will be

impressive.

Provincial Grand Lodge and Grand Lodge will be strongly represented at our group meeting.

Please note that the train leaves Christchurch for Rangiora at 5.15 p.m. and returns to Christchurch at

midnight. No need to let petrol be an excuse—here is a fast steam train nice and cosy and once you are there

you will be pleased with the welcome and entertainment—and a greater chance for meeting so many from

the various Lodges was never better. Come along Christchurch and Mid-Canterbury and meet and shake

hands with all our Boys of The Waimak-Hurunui Eight.

Provision will be made for a drink of hot coffee on arrival if it is a cold night. The building is specially

heated to make everybody comfy and happy.

We hope to be represented at the Mid-Canterbury Group meeting at Dunsandel, and all our Group Masters

and brethren are invited to attend. W. Bro. E. C. Bathurst, the energetic and busy Secretary of the Mid-

Canterbury Group, hopes to attend the Great North Group's meeting and he will get a good welcome, and it

is also hoped he will be able to fill a railway carriage from his group.

Any enquiries regarding group matters connected with our annual effort on Saturday, 7th August, will

receive prompt attention from our Secretary and Publicity Agent, W. Bro. H. B. Billens.

The Lodges in the North Group are all getting on well at present and each Lodge has work or the promise of

it in sight.

Amuri Lodge initiated its fourth candidate for this -year recently and the Master and his officers are getting

into real good shape with their work.

Amuri has improved its kitchen by a special filtered water supply, which is a big improvement.

W. Bro. Len Round, the new Master of Awatere, is asked to accept the best wishes of every Lodge in the

North Group who wish him well and hope he may get down to our Group Conference on Saturday. 7th

August, and meet all his old friends.

Ashley Chapter had a good meeting recently and hopes are entertained of several new companions from the

Hurunui Four.

W. Bro. Ewart Wright, P.G.O., will preside at the organ and piano at our group meeting and the musical and

elocutionary Smith combination will also be in attendance.

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MID-CANTERBURY NOTES.

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Arrangements are well in hand for the Group Meeting and Annual Re-union of Mid-Canterbury Lodges, to

be held in Dunsandel on 31st July.

The Master and Secretary of Lodge Ahurewa, with officers and brethren, are making good preparations for

the group meeting, and from present indications it appears that there will be a good representation of Lodges

present.

Grand Lodge and Provincial Grand Lodge, as well as the North Canterbury Group, will be in attendance.

The meeting of Thistle Lodge, held on 16th June, was as usual well attended, and the usual goodly number

of Service brethren were entertained.

The W. Master of Thistle, W. Bro. Cliff Preston, received quite a thrill when he received six sitting Masters

at his last meeting, these including Cashmere, Brighton, Ahurewa, Sumner, South Rakaia, and Ashburton,

1811, E.C.

In addition to six W. Masters at Thistle meeting there were Past Masters from Cromwell, Tuatapere and

Unanimity Lodges, and brethren from four Constitutions. English, Scottish, Irish, and New Zealand.