VISITING. F those...











    VISITING.


    F those practical problems of Masonic life that seem to possess perennial interest, to come up


    intermittently for discussion, and perhaps not to be susceptible of any final solution, the question of


    Lodge visitation is perhaps the most persistent. Elsewhere in this issue we print a paper recently read on this


    vexed question before the Research Lodge of Wellington. Without necessarily endorsing all the conclusions


    at which the writer arrives, or the reasons on which such conclusions are based, we do feel that the able and


    searching presentation of the problem in this paper is deserving of wide publicity in Craft circles, and of


    careful attention from brethren concerned; principally, we suggest, from sitting Masters. The treatment is


    fresh and frank, and it would appear not to be too much to say that it puts the subject in what to many


    brethren will appear a new light.


    Occasional critical reviews of Masonic practice of this type are, we think, useful, salutary, and helpful to


    Masonic life and thought. Enlightened self-criticism, when moderate and reasonable, acts as a beneficial


    tonic. It shakes us out of the rut of lethargic complacency into which so many prosperous institutions are


    liable to lapse; and it breaks the rust of self-content that may become a serious impediment to progress


    towards Masonic perfection. Perseverance, we are told, is necessary to establish perfection. But in itself


    perseverance is not enough—it must be perseverance along the right lines of thought and endeavour. It


    would be a bad day for the Craft if vigilance and criticism were discouraged or absent; and for such reasons


    as these this paper is to be welcomed.


    As regards the actual problem of Lodge visiting, it does present some difficultigs, and perhaps gives rise to


    some reasonable differences of opinion and practice. The matter is governed in principle by Rule 109 of the


    Constitution and Laws of Grand Lodge, which, under the head of "Visiting Enjoined on Masters and


    Wardens," enjoins such officers to visit other Lodges "as often as they conveniently can." The purpose of this


    injunction is stated in the rule to be of a two-fold character; to secure uniformity in Masonic usages and


    customs, and to cultivate a good understanding amongst Freemasons. It should be observed that the


    injunction refers to Masters and Wardens only. It is entirely out of order for a sitting Master to invite his


    brethren to accompany him en masse in a visit to another Lodge; and it is doubly undesirable to print a


    notification to this effect on the Lodge circular, as is not infrequently done. It should be further observed that


    the only restriction on the amount of visiting, apart from what is inferentially implied in the purposes of


    visitation is convenience on the part of the visiting officers.


    Convenience taken in isolation is a somewhat elastic term, but in this connexion its significance is controlled


    and limited by teachings drawn from other parts of our system. Freemasonry teaches, and indeed emphasises,


    the doctrine of the due mean between excess and defect. We must not neglect Masonic injunctions, but


    neither on the other hand must we overdo or overwork them. Masonic obligations, further, are- expressly


    made "without detriment to ourselves or connections." This implies that we are not to carry Masonic


    .obligations to such an excess as will interfere prejudicially with our duties outside the Craft. This appears to


    embody the gist of our teachings as regards Lodge visitation.


    It should not be difficult for any sitting Master to apply these principles to his own conduct. All this requires


    is the exercise of good taste and common sense. The gravamen of the complaint in the paper we—have


    referred to, however, is that in some parts of the Territory official visiting is greatly overdone, and that in


    consequence some Masters are working in such a way and at such a pace as not only to, bring detriment to


    their non-Masonic activities, but also to cause deterioration in the work of their own Lodges. How far this


    condition extends we are not in a position to judge; and, of course, exaggeration is easy in such a matter, and


    evidentiary check of an exact character is difficult.


    In so far as excessive visitation may be considered to impose an undue burden on sitting Masters, we must


    confess to a considerable lack of sympathy; for the reasons that not only are such Masters the authors of their


    own difficulties, but they also have the remedy completely in their own hands. If they are under a burden, it


    is a self-inflicted burden, from which common sense, good taste, and strength of character, qualities which


    we have a right to expect in our Masters, would extricate them without difficulty or delay. While courtesy


    perhaps demands that the visits of sitting Masters to one's own Installation should be returned if practicable,


    O




    this does not imply any duty to visit all the Lodges within the length of one's cable-tow several times in the


    course of the year.


    The pace in this matter is set by the sitting Masters themselves. To a considerable extent it betrays a


    mistaken psychological outlook, and perhaps an inversion of means and ends. Too many masters are


    nowadays apt to judge the success of their regular meetings by the number of other sitting Masters present as


    visitors; and it is an easy extension of this idea to compete for such visits by in turn visiting to excess. What a


    sitting Master should consider is the number of his own brethren present at his regular meetings, the making


    of such meetings a focus of Masonic inspiration, and letting members go away with the feeling that it was


    good to be present. If this is achieved then essentials are secured, and the presence or absence of visiting


    W.M.s, who after all are usually not very interesting except to the brethren of their own Lodges, makes little


    difference.


    In addition to mistaken zeal, it is perhaps inevitable that in a few instances vanity and ostentation play a part,


    but we think that this is a minor .consideration. The trouble arises in most instances from a mistaken sense of


    duty. It is part of the regrettable tendency to substitute quantitative for qualitative considerations in assessing


    Masonic achievement, and it has in addition the other disadvantages stressed in the paper to which reference


    has been made. The remedy, we repeat, lies in the hands of the sitting Masters themselves. It cannot be


    brought about by regional or other official restrictions on visiting, which would clearly do more harm than


    good.


    ————————


    THE LENGTH OF MY CABLE-TOW.


    –⸱––÷––÷––⸱–


    A PAPER READ BEFORE THE RESEARCH LODGE OF WELLINGTON, No. 194, JUNE, 1943.


    ———


    By Bro. Stuart Perry, LL.B., S.W., Russell Lodge, No. 254.


    ———


    In the Charge after passing we are enjoined strenuously to support and maintain the ancient usages and


    established customs of the Craft. The adjectives are important: ancient usages, established customs.


    Moreover, it is noteworthy that the Craft in general is referred to; no special sanctity is imparted to the


    usages and customs of any particular locality. The injunction, as it appears in the charge, would appear to


    carry with it, as a corollary, a further injunction, to let no usage gain the authority of antiquity, nor any


    custom the sanction of establishment, unless it appears that to do so will be in the best interests of the Craft. I


    think it is worth notice in this connection that the candidate for the Master's Chair is required to admit that it


    is not within the power of any man or body of men to make innovations in the body of Freemasonry; and


    while this refers primarily to the teachings of the Order, it illustrates the conservatism which is so valuable in


    keeping even the minor practices of Freemasonry uniform throughout the various jurisdictions.


    There is one custom—a local custom—which, to the best of my belief, is neither ancient nor, except in


    certain areas, established. I mean the wholesale visiting indulged in by the Masters and Wardens of city and


    suburban lodges. Visiting has always been both the privilege and the delight of the Freemason. For this


    reason, and because a Craftsman may change the place of his abode, or may temporarily be away from his


    home and his own lodge, he is provided with s s, g s and w s by which he may be known wherever


    Freemasons are gathered together. Visiting is a good thing, an ancient usage, an established custom, and


    this I would be the first to assert. If any Brother, in criticising my paper, should rise to an impassioned


    vindication of the practice of visiting, I shall feel that he has missed the whole point of my argument. It is


    only visiting run riot, as I consider it to have run riot in the city and suburbs of Wellington, that I consider a


    vicious thing. (I use the word vicious in the sense of inimical to the best interests of the Craft). Rightly or


    wrongly, I believe that visiting as we know it, more particularly as we knew it immediately before the


    outbreak of the War, has caused considerable detriment to the Craft. Before I proceed to justify this


    statement, may I quote from the words of W. Bro. A. M. Wright, in a paper read to the Masters' and Past


    Masters' Lodge, Christchurch, during his term of office as Senior Warden of his own lodge. He says: "The


    practice as we know it here is unknown in Great Britain or in America, and amounts to, in this city, each


    lodge visiting every other lodge at least four times in the year; when to these there are added the ordinary and


    instruction as well as emergency meetings of a member's own lodge, it is found that there are no less than


    sixty meetings in each year to which a member is called to attend; in the case of the Wardens and Master


    additional meetings involved a total in the year for the Master of about one hundred, and somewhat less than


    this for the wardens. . . . "




    We all know that conditions to-day in Wellington are not dissimilar from those outlined by W. Bro. Wright.1


    ____________


    1 "Consider the case of the Master of one of our City or suburban Lodges in Wellington. On the night of his


    installation he is honoured by the presence of some twenty to twenty-five reigning Masters, and to them he


    expresses his thanks and appreciation of their courtesy, and promises that on as early an occasion as possible he


    will be delighted to return the compliment by paying each of them a visit. Furthermore, there appears to have


    grown up an unwritten law that this promise can only be justified by attending the final meeting of his term in


    the case of each of his visitors, and, if humanly possible, one other meeting of that Lodge during his own twelve


    months of mastership."


    —"N.Z. Craftsman," Vol. XLVI, No. 6, 1st November. 1940.


    I would group the less desirable results of this under these headings:—


    (1) Detriment to those who visit and to their connections.
    (2) Detriment to the lodges of those who visit.
    (3) Detriment to the lodges visited.


    In dealing with these three in order I am going to try to illustrate and justify my opinion that the emphasis


    now placed on the visiting of other lodges is an unfortunate emphasis; that the custom is of the Old-Man-of-


    the-Sea variety; that Freemasons, and particularly members of this lodge, should do their utmost to bring


    back the emphasis to other aspects of the Craft, and that, in particular, the question of visiting is bound up


    with the question of undue emphasis on degree work. You will note that the words I used were "bring back


    the emphasis to other aspects of the Craft": it is a restoration I advocate, not a revolution.


    I believe that many newly-raised Master Masons feel an acute feeling of disappointment on discovering that


    'Craft Masonry has apparently nothing more to offer than the initiation, passing and raising of candidates,


    and the moral stimulation and teaching to be derived from hearing the words of the ceremonies constantly


    repeated. It is only after a time that the newly-raised brother discovers that there is a whole history and


    philosophy underlying the ceremonies of the Craft, and that there develops a peculiar relationship between


    himself and his brethren, which results in substantial calls of many kinds being made upon him, particularly


    during his occupation of the Chair of K.S.; but that there are, on the other hand, impalpable yet most valuable


    benefits to be derived from membership of the Society.


    The first of the three detriments which I ascribed to excessive visiting was detriment to those who visit,


    and to their connections. After being made a Freemason, a Brother is presented with the 24-inch g , which


    represents the 24 hours of the day, part to be spent in prayer to Almighty God, part in labour and


    refreshment, and part in serving a friend or brother in time of need, provided it be not detrimental to himself


    or his connections. The words of the charge embrace one's duty towards God, towards one's daily work,


    towards one's home, one's brethren, the world at large, and oneself. A parallel can be found in the final


    charge in the First Degree. Excessive visiting can interfere with all or any of the things I have listed. A


    Freemason who is a Christian, as most Freemasons in this country are, may find that when Sunday comes he


    is too tired to go to Church—he has been "out" too many nights during the week. So he may neglect one of


    his duties towards his God, the elementary duty, as Christian communities consider it, of public worship. He


    may imperceptibly allow Masonic work to encroach upon his working hours, to the detriment of partners,


    employers, shareholders. So, he may neglect his daily work. He may, indeed, if he lives the life the Master of


    a Lodge is expected to lead, he must, during his year of office, neglect his wife and children. Sometimes I


    wonder whether we do not use the words "Masonic widows and orphans" in a too restricted sense. After all,


    the operative words of the marriage ceremony are as serious an engagement as the O . . . of a Freemason. It


    is not Masonic to neglect one's home and one's friends: for one's friends outside the Craft have their place


    too. Freemasonry should be the leaven of society. Leaven, you will remember, is yeast. Yeast is no good


    while it remains sealed in its jar or its packet. The Craft stultifies itself if it becomes too far separated from


    society in general. Finally, a Master is apt to neglect his duty to himself. Torn by a number of conflicting


    duties—duties, though each duty may individually be a pleasure; he finds his year of office a mad rush to


    keep up with something beyond the possible; the year is reft of much of its pleasure, and he is deprived of


    much of his usefulness. It is well known that a year's strenuous visiting, coming after two years of visiting in


    moderation, is apt to be a heavy burden as well as a great pleasure. There is a danger that the Master's life


    may become ill-proportioned, that his interests may develop a too-restricted focus. In the rush to fulfil all


    their duties, Craft and lay, some Masters have been affected in their health.


    It would be an interesting exercise to try to budget out a month of the time of a Master of a Wellington


    Lodge, assuming that he is a reasonably busy man, has a home and a family, has interests beyond his job and


    perhaps connected with it, keeps fit by playing some game, and is, perhaps, a member of a R.A.C., and of the




    E.P.S. or Home Guard, and perhaps goes in to his work on one evening in the week. Some of those who will


    disagree with my arguments may attempt the task. In the meantime, I will content myself with the statement


    that if such a man does justice to his ordinary extra-Masonic life, the number of visits he will be able to pay


    during his year of office will not come up to the approved scratch.2


    ____________


    2. "There are some 30 Lodges operating in the City and Suburban area of Wellington (and much the same


    conditions operate in the other three Metropolitan areas in N.Z.) implying that if only two visits are paid a


    maximum of sixty nights will be filled with visitations which, with his own Lodge night meetings of one kind


    and another, will mean that he will have over 100 nights in the year taken up with Masonic duties."


    —"N.Z. Craftsman," Vol. XLVI; No. 6, 1st November. 1940.


    Freemasonry, it seems to me, is a means, not an end. It is a means towards a more perfect life. It is wrong for


    most of us to make Freemasonry an end in itself. We are men before we are Freemasons: Freemasonry


    should make us better men, not our manhood better Masons.


    In these ways, then, it is suggested that excessive visiting may be a detriment to those who visit, and to their


    connections.


    W. Bro. Wright makes a further point. The statement is perhaps too sweeping, yet I dare say we can all call


    to mind instances of what he suggests. He says: ''Where do our Past Masters go? Seldom to their own lodge,


    less freqently to others. I leave the answer to you. Every lodge has a long list of Past Masters who at the end


    of their terms of office as Master have exclaimed with one accord: `Old soldiers never die; they simply fade


    away.' And they do."


    Now, in the second place, detriment to the lodges of those who visit. This, too, can manifest itself in


    various ways. The best men are frequently the busiest men. The most useful citizen is seldom the citizen with


    unlimited leisure. I dare say all of us know instances of men who would be admirably suited to undertake the


    control of a lodge, but hesitate to accept nomination because the duties of the Master, as they are at present


    understood, have become too multifarious for a busy man to discharge to the satisfaction of himself or of his


    Brethren. And so the lodge sometimes fails to get the Master who would have done most for it in other and


    more important respects, simply because the conflict of duties would not allow him the time necessary to


    indulge in visiting on the scale expected.


    The point is that even without an undue amount of visiting the duties of the Master of a large or moderately


    large lodge, if properly carried out, can be as much as the average busy man is well able to undertake. I am


    not forgetting the old saying that it is only the busy man who can find time to do things. That is true enough,


    but only up to a point. There comes a time when something is scamped. The Master's duties are first to his


    own Lodge. The happiness of his own Brethren may not be so impressive as a full Temple; but after all, the


    parent who looks after his own family may be doing more for it, and for society, than the father who keeps


    his house full of guests, and leaves himself no time to look after the welfare of his own flesh and blood. Both


    parental care and contact with other families are necessary; it is a question of proportion.


    How many of us have met the Master who has been out so often that he has not spared an evening for his


    extra rehearsal or his own ritual, and so lets his lodge down—and in a respect which he himself considers


    important—in the presence of the Masters who are returning his visits?


    How many of us have met the Master who neglects to visit sick members of his own lodge, but is always to


    be seen in the East when another lodge in the city and suburban area is meeting?


    How many of us know the Master who goes out so much that he neglects to visit the Brother who has not


    paid his dues, and so perhaps does not find out that that Brother is in distress? This is neglect far more


    culpable than failing to repay all installation visits within such and such a time. In passing, may I just


    remark, without in any way dwelling upon it, that the competitive element which sometimes creeps in is


    surely to be deplored. It seems quite foreign to what one conceives to be the real spirit of the Craft.


    The third head I have chosen is detriment to the lodges visited, in that their programmes are affected,


    sometimes adversely. Degree work is a "draw." Anything else, short of an installation, or the consecration of


    a new lodge, is unlikely to attract visitors. A paper, even a paper delivered by a well-known and admired


    Grand Lecturer or Past Grand Lecturer, is likely to fall on few ears. In my own Mother Lodge we deliver the


    three Tracing Boards once in every year. It is the worst-attended meeting we hold.


    Lodges, in their eagerness to attract visitors, try always to have a candidate. Unless I am mistaken the


    qualifications required in a candidate to-day are largely negative. He must have no black marks against him.


    I sometimes wonder whether our Standing Committees and Boards of Enquiry should not seek more positive


    evidence. However, that is a separate question, and irrelevant here except in so far as it illustrates the




    statement that the desire to work degrees may result in opening the gates to the Craft too easily. It is a fact


    that degree work attracts visitors. Papers, Lodges of Improvement and Instruction, anything which tends to


    that daily advancement in Masonic knowledge which we are enjoined to make; all these are apt to be pushed


    out of sight, relegated to the background, looked upon as a last resort, because if they appear on the circular


    not so many visitors from other lodges will be present on the regular meeting night. I think that any member


    of any Standing Committee will agree with this statement.


    I have dealt with this subject under three heads. I might have added others, some of which are suggested in a


    paper entitled "Visiting," by R.W. Bro. William Hind-marsh. Perhaps I may be allowed a brief quotation:


    "That the social gathering after the meeting, which ought to mean so much to the members of the lodge,


    more particularly to the floor members, becomes more or less a scramble, and there is neither time nor


    proper opportunity for fraternal intercourse between the officers and members of the lodge.


    "That in all cases the amount spent in entertaining is too large in proportion to the sum spent in benevolence,


    and in most cases too large in comparison with the annual income. . . .


    "That Brethren are induced to attend so many meetings in addition to the regular meetings of their own lodge


    that only 13 per cent. of the M.M.'s in Christchurch can spare time to take the R.A. degree and complete their


    Masonic education."


    It should be noted that R.W. Bro. Hindmarsh's words were written before visiting was restricted in general to


    the Masters and Wardens of lodges; but his arguments will bear consideration for all that.


    W. Bro. Wright puts the matter very bluntly. He says: "When, however, the real reasons [for visiting] are


    sought, and no difficulty is found in discovering them, they are freely expressed not as formal platitudes


    within a neighbour's lodge, but as a warning by a Master to his members: 'If a lodge does not visit, it shall


    receive no visits from other lodges.' In practice it is readily seen that this is given effect to. . . .


    When the right to visit, which is a wholesome thing, becomes a duty to visit, no harm is done. But when the


    right to visit becomes a duty to visit to so great an extent that the success of a Master's term of office is


    largely judged by the number of visits he has paid, and consequently by the number of visits he has received


    in return, one begins to feel that surely we are a little off the rails.


    To put it more directly; when fishing for the return of courtesy calls becomes one of the main objects of a


    Master's year of office, we are confronted with a usage which should not be allowed to gather antiquity, with


    a custom which should not be allowed to become established. Perhaps I have put this case too strongly, but I


    do consider, as a purely personal opinion, and one which I have no doubt will not be a popular one, that


    excessive visiting is the least desirable innovation which has crept into the Craft in many years. The last


    thing the Freemason should desire is that the Craft should become the refuge primarily of the man with


    unlimited leisure, of the man who is prepared to neglect those other individual pursuits which tend towards a


    balanced life, and of the maritally selfish. The Craft needs the best, who are generally the busiest men, as its


    leaders; and without this superfluous excrescence against which I am directing a small, but I hope well-edged


    chisel, the task is by no means impossible for such men.


    I have said and repeated that. I consider visiting a good thing; indeed, we are enjoined to visit. It is only the


    emphasis on visiting at the expense of more important things with which I join issue. May I quote W. Bro.


    Wright once more:


    "If Freemasonry can add anything to the capital of mankind, and by its influence help to solve the problems


    social and otherwise which confront the world to-day, there ought to be some evidence of this purpose in


    sight at the present time."


    Commenting upon this statement, W. Bro. R. W. Jones says :


    "I think I see looming at the back of the author's mind the query, 'Does Freemasonry add to the capital of


    mankind in any reasonable proportion to the time, money, and brains put into it? I unhesitatingly contend


    that there is not sufficient evidence that it does. I have for thirty-three years been looking for such evidence,


    and have failed to discover it.


    "Having in mind its most efficient organisation, its


    ex-excellent constitution, its high principles and


    ideals, I have always regarded our Order as


    possessing great possibilities in human affairs


    Never in the history of this old world of ours has


    there been greater necessity for the consistent


    application and practice of these said great




    principles, in our respective civic spheres, but instead there is in too many quarters a tendency to regard the


    institution as merely a plaything for idle hours, affording opportunity to meet together periodically, indulge


    our own frivolous pleasures, and give each others' backs a liberal scratching . . . consoling ourselves with the


    idea that we are really model Craftsmen; whereas too many have not begun to realise the serious and


    mandatory nature of the obligations we have entered into, or the great potentialities of our Craft in


    countering the disloyal, destructive and revolutionary tendencies of our times." One does not perhaps agree


    with all that W. Bro. Jones has said, but is there not the germ of truth within it? And if Freemasonry is not


    the great social instrument it might so easily be, is it because we exalt the making of Masons and the


    watching of our fellows in the making of Masons, and tend rather to lose sight of the improvement of


    Masons already made? Freemasonry does not need to become sectarian, or partisan politically, to extend its


    influence. For the Craft's sake, let us not keep the yeast sealed down.


    What is the Craft's real work? What is it that will help us to come closest to our ideals? Is it the formalism of


    well-conducted ritual and the learning of basic truths from constant repetition, or is it something less passive,


    less leisurely, something beneficent rather than benevolent?


    Visiting and ritual, ritual and visiting, we can do without neither; both are essential to our Masonic well-


    being. But I do affirm that they are in a fair way to excluding things as important, and that is not in the best


    interests of the Craft.


    I do not seek to destroy without attempting also to offer some suggestions, which may or may not be


    regarded as constructive:—3


    (1) Emphasis should be placed upon the less spectacular but more important aspects of our work; a daily
    advancement in Masonic knowledge; a fuller dissemination of the influence of the Craft throughout Society,


    so that "when anyone is said to be a member of it, the world may understand that he is one to whom the


    burdened heart may pour forth its sorrow, to whom the distressed may prefer their suit, whose hand is guided


    by justice, and whose heart is expanded by benevolence." Emphasis must be placed in particular upon the


    cultivation of a spirit of charity so real that it would cry down instead of merely safeguarding such a


    suggestion as that put forward at the last Annual Communication of Grand Lodge, when it was proposed to


    give one of the Boards power to raid the funds of the widows and orphans for a purpose as worthy, but


    distinct, and towards which no brother would object to contributing separately. It seems to me that we have


    lost sight of one of our reasons for existence when we can seriously assert, as I have more than once heard it


    asserted, that our benevolent funds have grown large enough. If they are too large, there is something wrong


    with their distribution. At the least, if we believe that we have given enough, charity can scarcely any longer


    be denominated our principal characteristic.


    (2) A distribution of the burden of visiting so that it may not culminate in a peak year, so likely to be
    followed by a period of total defection. I would spread official visiting over a longer period for each


    individual. This would involve recognition of a semi-official character of what I may term official visiting


    parties. Each lodge would have two of these each year, composed of the following officers:


    I. H.


    The W.M. The I.P.M. (or D.M.)


    The J.W. The S.W.


    The J.D. 'the S.D.


    Any visit paid by the W.M., accompanied by a Warden and a Deacon; or by the I.P.M. (or D.M.)


    accompanied by a Warden and a Deacon, might be regarded as an official visit. Installations would be


    regarded as the care of the W.M. and his team. Each official visiting party would wear collars; according to


    ritual instructions, Wardens accompanying a P.M. may already do so.


    _________


    3 There are other possibilities, of course. The "New Zealand Craftsman" of 1st Nov., 1940, Vol. XLVI, No. 6,


    referring editorially to a paper delivered by M.W. Bro. H. J. Williams to the Wellington Lodge of Research, No.


    194 (Leaflet No. 26), remarks: "The only thing, therefore, before the matter becomes wholly unwieldy is to bring


    into being a new custom. Such a change might well be envisaged in a scheme whereby the various Lodges might


    be ranged into some half a dozen homogeneous groups whereby each Master whose Lodge is, say, in Group A


    will be deemed to have fulfilled his duty by visiting each other Master in that group and so on. This, of course,


    would not preclude a Master and his officers visiting a Lodge in another group on some special or customary


    occasion. Some such procedure must be evolved before our existing custom breaks down of its own weight."


    The custom is breaking down of its own weight, and neither the Board of General Purposes nor the Masters of


    any year in any territory have produced a satisfactory solution.




    Would this be an innovation? Not, I venture to suggest, in the sense of an innovation of the sort we are


    pledged to eschew. At the worst, it may be regarded as an amelioration of an existing innovation. It might,


    and I believe it would, enrich, as it would prolong the outside contacts of the average officer. It would result


    in his paying no fewer official visits, although they would in general be spread over a period of six years


    instead of over a period of three. From the point of view of Masonic friendships I cannot see that anything


    would be lost; and from the point of view of allowing Masters to do their duty by their own lodges during


    their terms of office I believe that much would be gained.


    Just one word more. The time is now. If anything is to be done to lighten the load of the Master, let it be


    done when the load is at its heaviest; that is to say, when the citizen who is worth his salt has little in the way


    of leisure, and when the disruption by conflicting duties to which we are all a prey requires the steadiest


    control.


    Authorities.


    Hindmarsh, W.—Visiting. New Zealand Craftsman. N.S. Vol. XXX, No. 4, September 1st,


    1924, p. 82.


    New Zealand Craftsman.—Vol. XLVI., No. 6, Nov. 1, 1940, p. 141, Editorial: Visiting.


    Williams, Herbert.—Some Everyday Masonic Problems. Research Lodge of Wellington,


    Leaflet No. 26, April, 1920.


    Wright, A. M.—Principles and Practice. Transactions of the Masters' and Past Masters' Lodge,


    No. 130, Christchurch, Vol. IV, No. 6, November, 1921, pp.47 seqq., 63 seqq.


    ————————


    REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.


    –⸱––÷––÷––⸱–


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


    ———


    IRELAND, 1942.


    709 Lodges—membership not stated.


    The Annual Report comprises, as usual, a report of the Address given by the Deputy G.M., R.W. Bro.


    Raymond F. Broke, who presided at the St. John's Day Meeting, and the reports of the Grand Secretary and


    the Prov.G.Ms.


    Among those who had died were R.W. Bro. Hon. Gerald Fitzgibbon, LL.D., a former Judge of the Supreme


    Court of Ireland, who was the First Grand Registrar, an office he filled from its creation in 1927 until his


    death in 1942.


    The centenary of Lodge Ara, No. 348, Auckland, is mentioned and the illuminated address sent to the Grand


    Master was read.


    During the previous year the English Lodges in Malta had lost their home and were meeting in the rooms be-


    longing to the Irish and Scottish Lodges. During the year under review these were also destroyed. The Irish


    Lodges found new premises, and after receiving a dispensation to use and dedicate them voted twenty-seven


    guineas to the Irish charities.


    A new Grand Lodge Law provides that any Lodge may confer any of the three degrees for any other Irish


    Lodge, or the second or third for a Lodge of any recognised Jurisdiction upon request through the proper


    channels.


    A Warrant was issued for a new Lodge.


    There were 105 pupils in the Masonic Female Orphan School and 108 in the Masonic Orphan Boys' School.


    255 annuitants received £6,904 from the Victoria Jubilee Masonic Annuity Fund, while the Committee of


    Charity made grants totalling £595.


    Grand Master: M.W. Bro. the Earl of Donoughmore, P.C., K.P.


    Grand Secretary: R.W. Bro. Henry C. Shellard, Dublin.


    Grand Representative of N.Z.: R.W. Bro. T. J. C. Hamilton.


    Grand Representative at N.Z.: M.W. Bro. Herbert G. Teagle, G.M., Wellington.


    DISTRICT OF COLUMBIA-1942.


    47 Lodges, 19,767 members, a loss of 62.


    Special Communications held 25th April and 15th August, and Stated Communication held 13th May; An-


    nual Communication held 16th December, and St. John's Day Communication (Installation) held 28th




    December, M.W. Bro. Noble D. Lamer, G.M., presiding at each. At the Annual Communication eleven


    P.G.W.'s were present, and distinguished visitors from five Jurisdictions were welcomed.


    In his Address the grand Master said: " . . . . As the year progressed it has been forcefully brought home to us


    that we have much for which to be thankful. Despite the clouds of world turmoil which hang so heavily over


    us, we have not undergone the sufferings of our brethren across the seas, and in this beloved country of ours


    are still able to practise our Masonry without restraint. We have scarcely been touched by the war to date,


    and in a world largely suppressed by dictators we still enjoy the privileges accorded a free people. In a world


    suffering from hunger we still are abundantly supplied with the necessities of life. In a world largely denying


    the existence of a Supreme Being, we can still worship God according to our own dictates and as Masons


    should with grateful hearts publicly acknowledge our debt of gratitude to the Supreme Architect of the


    Universe."


    Fifty Year Gold Buttons were awarded to 35 Brethren. There were 50 women, 19 men, 7 boys and 4 girls in


    the Masonic and Eastern Star Home.


    The Reviews cover the U.S.A. and Canada only.


    Grand Master: M.W. Bro. Carl H. Claudy, Washington,


    Grand Secretary: M.W. Bro. J. Clave Kieper, P.G.M., Washington.


    Grand Representative of N.Z.: R.W. Bro. Cecil H. Anderson, Washington.


    Grand Representative at N.Z.: R.W. Bro. John C. Barclay, Prov.G.M.. Okaiawa.


    VIRGINIA-1942.


    324 Lodges, 39,083 members, a gain of 320.


    164th Annual Communication held at Richmond, 10th, 11th and 12th February, M.W. Bro. Clarence D.


    Freeman G.M., presiding.


    The Masonic Relief Foundation had 29 patients in the George Wright Pavilion, and also contributed $3918 to


    the relief of aged and distressed brethren in their homes and at the Sanatorium.


    There were 85 boys and 70 girls in the Masonic Home, and 27 children on "Mothers Aid."


    One P.M. who had attended every Grand Lodge for 63 years was prevented from being present by his health.


    During the year 41 fifty-year emblems were awarded. The Reviews by the Grand Secretary include a page


    devoted to New Zealand, 1941.


    The late arrival of the Book of Proceedings is chiefly due to the inclusion of full lists of the members of all


    Lodges.


    Grand Master: M.W. Bro. Dr. Robert S. Barrett, Alexandria.


    Grand Secretary : R.W. Bro. James M. Clift, Richmond.


    Grand Representative of N.Z.: R.W. Bro. M. B. Sutherland, Fries.


    Grand Representative at N.Z.: R.W. Bro. Charles Grater, P.G.W., Dunedin.


    PENNSYLVANIA-1942.


    562 Lodges, 170,196 members, a gain of 9 (the first since 1930).


    Quarterly Communications held March 4th, June 3rd, September 2nd, and December 2nd, and Annual


    Communication held December 28th, all at Philadelphia, M.W. Bro. John A. Lathwood, G.M., presiding at


    each.


    One Lodge surrendered its Warrant.


    During the year twenty legacies and gifts, .varying from $85 to $261,837, and totalling $389,644, were


    received.


    There were 58 boys in the Thomas Rankin Patton Masonic Institution for Boys, and 52 married couples, 137


    other men, 280 other women, 35 girls, and 27 boys (a total of 583) in the Masonic Homes. The average age


    of the adult guests was 80 years. Six hundred and seven patients were treated in the Hospital, the daily


    average being 145.


    The reports of the multitude of trust funds, with which the G.L. of Pennsylvania is endowed, occupy as usual


    a considerable space in the Proceedings.


    The total receipts of the General Funds of 1942 were $680,144.


    In the course of its report the Committee on Library said: "There are two ways of studying Freemasonry.


    One angle would be to begin at the foundation of all inititatory rites of the primitive secret societies, seeking


    out the reason for such, tracing through the early mysteries. One could search back as far as the moral code


    of law of the ancient black savages known as the Turanian tribes, which were decidedly the beginning of


    Secret Societies, next the grouping of men for consultation with each other, operative masons, guilds,




    speculative masons, down to the building of the great cathedrals throughout Europe, and then to the founding


    of modern Freemasonry, its growth, its organization and ramification of its influence among men.


    "Another good way would be to commence in the Lodge room, following carefully every footstep of the


    candidate as he moves slowly through the veil of mystery, of symbols, drama and parable, learning the real


    meaning of each sign and symbol, and to have a distinct vision in his mind of each degree conferred in


    Freemasonry. Following this method, his thoughts will soon tell him that it will be necessary for him to go


    into the Library and Museum and find out the whys and wherefores of this mystery and how it came to exist.


    Research will thus have to be made, and the brother seeking Masonic Light and knowledge will always find


    the Library staff willing to assist him in his studies, enabling him to have a fuller conception of


    Freemasonry."


    There were 2993 Pennsylvania Masons on active service, and 3893 persons who were closely identified with


    Masonic brethren.


    Grants totalling $8,070 to 242 applicants were made from the G.L. Charity fund, $3,255 to 217 applicants


    from the Stephen Girard Charity Fund, and $5,100 to 255 applicants from the Thomas R. Patton Memorial


    Charity Fund.


    During the year 339 Fifty Year Emblems were presented.


    "Brother Richard A. Kern, being absent in the service of his country, while not being obligated, was duly


    proclaimed Right Worshipful Senior Grand Warden."


    R.W. Bro. Kern has visited New Zealand in the course of his duties.


    Grand Master: M.W. Bro. John A. Lathwood, Pittsburgh.


    Grand Secretary: R.W. Bro. Matthew Galt, Jr., Philadelphia.


    ————————


    SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.


    –⸱––÷––÷––⸱–


    The Supreme Committee met in Wellington on Thursday, 8th July. R.E. Comp. J. R. Robertson, Chairman


    presided. M.E. Comp. W. H. Sandford, G.Z., was present. The Chairman reported the death of M.E. Comp.


    T. Ross, P.G.Z., and R. E. Comp. A. B. Croker, G. Register, and the members stood in silence for a few


    moments in tribute to their memory. The Chairman extended a welcome to the First Grand Principal and also


    to the Grand Treasurer, R.E. Comp. F. W. Grainger, and V.E. Comp. L. S. West on their first appearance at a


    committee meeting. The Grand Treasurer presented a statement of receipts and payments as at the 30th June,


    1943, showing a credit balance in the Bank of New South Wales of £128 13s. 1ld.; P.O.S.B. account, £1578


    18s. 5d.; Jubilee Memorial Fund, £1799 10s. 5d.; Jubilee Scholarship Council, £391 3s. 11d. The sum of


    £100 was invested in the 3rd Liberty Loan.


    Grand Offices, 1944/1945: The Subcommittee submitted its recommendations for the allocation of Grand


    Officers for 1944-1945. The following scheme was agreed to:—Grand Z., Otago; 'Depute Grand Z.,


    Wellington; Grand H., North Auckland; Grand J., Canterbury; Grand Scribe N., Hawkes Bay; G. Director of


    Ceremonies (6), North Auckland, Ruapehu, Wellington, Westland, Nelson and Marlborough, Otago; Grand


    Chancellor, Taranaki; 1st Grand Sojourner, Auckland; 2nd Grand Sojourner, Wellington; 3rd Grand


    Sojourner, Hauraki; G. Supt. of Works (2), Taranaki, Southland; G. Sword Bearer (2), Canterbury,


    Auckland; G. Standard Bearer (2), Hauraki, Hawkes Bay; Grand Organist, Ruapehu; Chairman Supreme


    Committee, Grand Treasurer, Grand Registrar, and five elective members of Supreme Committee, Otago.


    Office of Grand Registrar: Supreme Committee decided, on the recommendation of the Grand


    Superintendent, to submit to the First Grand Principal the name of the Immediate Past Grand Registrar to fill


    the vacancy caused by the death of R.E. Comp. A. B. Croker.


    ————————


    THE SYMBOLISM OF KING SOLOMON'S TEMPLE.


    –⸱––÷––÷––⸱–


    (By W. Bro. Dr. Ross Hepburn, Past Prov. G.R. (Canterbury),


    I.P.M. Masters' and Pastmasters' Lodge, No. 130, Secretary and Editor.)


    SYNOPSIS AND INTRODUCTION.


    The Craft did not originate at K.S.T., but from the English mediaeval guilds of operative masons. K.S.T. be-


    came a prominent feature of the ritual only at a comparatively late date. In the Old Charges it was mentioned


    merely as one of a number of famous buildings. Jews were not eligible for membership of the Craft till it was


    de-christianised in the eighteenth century.




    K.S.T. symbolises character building. This is illustrated by the W.Ts. of the Three Degrees, which are


    considered in some detail in relation to the development of character.


    The Symbolism of the Three Degrees:


    First Degree—Birth and youth.


    Second Degree—Manhood and prime of life.


    Third Degree—Old age, death and resurrection.


    The Symbolism of Stones:


    Quotations from C. C. Hunt, "Symbolism."


    J. Fort Newton, "Brothers and Builders."


    Oliver Day Street, "The Symbolism of the Three Degrees."


    Wm. E. Hammond, 'What Masonry Means."


    Conclusion. As the operatives of K.S.T.'s time built the material temple, so we build our own character in the


    various stages of life symbolised by the Three Degrees.


    What is the Symbolism of King Solomon's temple in relation to the Ritual?


    The following matters have to be remembered.


    (1) Freemasonry did not arise at the building of K.S.T. but from English operative masons of the middle
    ages. It is an institution of British growth on British soil.


    (2) The Old Charges the earliest operative Records do not give special prominence to K.S.T., but
    mention it merely among a number of other buildings and K.S. along with other historical personages. K.S.T.


    did not become a prominent feature of the Ritual till a comparatively late date.


    (3) The Craft was originally Christian and Trinitarian, and it is only since it was de-christianised in the
    18th century that Jews have been eligible for membership.


    (4) That K.S.T. was a comparatively small building, being but 90 feet long, 30 feet wide and 30 feet in
    height, smaller indeed than many English churches, and less in square feet than the Lodge Room in the


    Temple at Gloucester Street, Christchurch. Size was no element in its magnificence.


    (5) It was also one of a series of buildings and a sort of annexe to the King's Palace.


    (6) Though built by Solomon, the Temple was constructed on plans revealed to David, who had
    accumulated treasure towards its cost but for his sins was not permitted to erect it. Inman states that K.S.T.


    may be said to symbolise perfect development of mind and character from the fact that ancient tradition held


    that K.S.T. was the most perfect structure ever erected.


    I propose to discuss the symbolism of the Temple in regard to character building separately in relation to


    each degree. It will be noted that the symbolism of the Three Degrees is not exclusively devoted to K.S.T.,


    but is also concerned with building construction generally—e.g., the working tools—while the furnishings of


    the Lodge are based on natural incidents of a builder's workroom.


    While we are symbolically building K.S.T. we are actually building character.


    As will be obvious, the First Degree represents birth, childhood and youth, the Second manhood and prime


    of life, the Third old age, death and resurrection.


    In the First Degree, the E.A. with the W.Ts., 24in. Gauge, Common Gavel and Chisel, prepares the stone. He


    changes the rough ashlar to the smooth stone ready ifor the building. He builds his own character. By the


    moral teachings of the First Degree he has the rough knobs and excrescences knocked off his own character


    and is trained for his duty as a citizen when he grows up.


    In the Second Degree the F.C. builds the Temple with the stones prepared by the E.A. He tests them with the


    square and with the level and plumb rule proves his upright. As the result of having his character trained, he


    acts on the square towards his fellows and applies his scientific training and methods to his work.


    In the Third Degree the M.M. surveys the ground with the skirret and draws plans and designs with the


    pencil and compasses. He designs and supervises the work carried out by E.As. and F.Cs. He has completed


    the symbolic Temple and helps to aid and instruct his younger fellows. He acts with equal fortitude with that


    celebrated artist whom he has once represented. If necessary he sacrifices his life rather than betray the


    secrets which must be preserved in order that the building may be completed. The development of character


    is complete, but there is still more for him to do. The secrets are lost and he is engaged in the search for


    them. The ritual does not say where they are, but experienced brethren know where they are to be found. The


    Royal Arch is the completion of the Third Degree.




    Bro. Knoop states that the legendary portion of the M.S. Constitutions or Old Charges is in essence a history


    of the building industry from biblical times onward, based upon scriptural and such mediaeval authorities as


    were directly or indirectly known to the compiler. This history, like others, was from time to time altered and


    revised. How often that happened is not known, but it has come down to us in five main forms apart from the


    version prepared by Dr. Anderson for the Constitutions of the Freemasons early in the eighteenth century.


    The following brief outline of the Legend of the Craft given in the Cooke M.S. will indicate the relative


    importance of K.S.T. in early operative times. The New Long History of the Cooke M.S. after dealing with


    the biblical invention of geometry and other sciences, with the two Pillars on which the knowledge of the arts


    and sciences was engraved, and the Tower of Babel, explains how Abraham taught Geometry to Euclid and


    founded the Craft of Masonry. It then refers to the Israelites learning Masonry in Egypt, and to Solomon's


    building the Temple at Jerusalem. It goes on to explain how Masonry was organised by Charles II in France,


    and by St. Alban in England. Finally it states that Athelstan and his son gave English Masons their Charges.


    Bro. C. C. Hunt, in his book on Masonic Symbolism, on the other hand, describes the Legend of the Craft as


    dealing in the main with historical personages, but states that it does not place them in their true historical


    settings, nor does it attempt to discriminate between historical and legendary tales told by ancient writers


    about these personages. This so-called legend, he says, is in fact a collection of legends, and historical


    incidents used indiscriminately, each being selected without regard to historical value solely for its


    application to character building and its use as illustrative of such building. The legend among our ancient


    brethren took the place of the modern ritual and was probably read to the candidate in connection with the


    initiatory ceremony.


    In a chapter entitled "Stones as Symbols of Character Building," Bro. Hunt says that from time immemorial


    stones have been set up as monuments of events and people. However it is not only as monuments that


    stones are to be regarded as conveying messages from mind to mind and from generation to generation. They


    are also symbols of divine ideas and ideals, of spiritual life, of basic principles, of fixedness of character.


    Certain stones called "precious" are symbols of priceless value and of many other qualities. Building stones


    and precious stones are closely associated in the Biblical description of the New Jerusalem. The stones of the


    material city and temple are used as symbols of the New Jerusalem and the spiritual temple. Both are called


    "God's House," "God's dwelling place." Everything about K.S.T. has a spiritual counterpart.


    The aptness of considering physical stones as the symbol of spiritual building material is well illustrated by a


    geological fact. Stones were originally soft and plastic. Geologists tell us that there was once a time when


    there were no stones on this earth. Our characters are made firm by the fires of time and experience. Men are


    living stones built into the eternal walls of the heavenly city. When our hearts are filled with love to God we


    desire to do His will, and it becomes as nature to do right "as for a block of granite to rest in its position in


    the wall."


    In a chapter headed "The Bible and Masonry," Bro. Hunt says: "Masonry is the science and art of building.


    In its operative character it deals with material structures, as a speculative science it applies the principles of


    the operative art to character building. In this application Masonry follows the practice of the Bible, for in


    that Book, as in Masonry, the material Temple - erected to God is but a type of the Spiritual temple, "the


    house not made with hands, eternal in the heavens" . . .


    The Temple of Solomon was built with especial care, for it was to be the dwelling place of Jehovah . . . This


    temple was the type or symbol of the true temple of God. One was material, the other spiritual. The material


    temple housing the ever-living God is a type of man's material body, housing an immortal soul. In each case


    the material structure perishes, but the spirit, the inhabitant, lives on . . .


    The foundation of a house is very important: that of King Solomon's Temple was the mighty rock known as


    Mount Moriah. Our spiritual temple must be built on the rock from which flows the water of life for thirsty


    souls.


    In a chapter on "Abraham" Bro. Hunt says: "The History of Abraham and his descendants is a symbol of


    spiritual building. A long apprenticeship must be served before they could be fitted to leave their tents and


    settle in the promised land. It was not until the time of David that they could actually call the land their own.


    The tents gave place to permanent habitation, and in Solomon's Temple the tabernacle gave place to the


    temple as the dwelling place of their God, but the greater truth of which King Solomon's Temple was the


    symbol was not understood until long afterwards 'when it was taught' that it was not in material but in


    spiritual temples that God should be worshipped. . . .


    "Do we not here find confirmation of the thought that our souls are the temple of God which we as Masons


    are to build, and that in this temple each one of us is to be a living stone."




    Bro. Hunt says he would define Freemasonry as "An organised Society of men symbolically applying the


    principles of operative Masonry and architecture to character (spiritual temple) building." He concludes his


    final chapter with a recapitulation and says:


    "There is an analogy between material and spiritual building, and Freemasonry uses the former to teach the


    latter. Both are planned by an architect, and in both a knowledge of the qualities of materials, how they


    should be selected, and how they may best be applied to produce the desired result, is required. This


    knowledge when applied is an application of Masonic principles."


    Bro. Rev. J. Fort Newton, in "Brothers and Builders," says: "The temple of King Solomon, about which the


    history, legends and symbolism of the Craft are woven, was the tallest temple of the ancient world, not in the


    grandeur of its architecture, but in the greatest of the truths for which it stood. In the midst of ignorant


    idolatries and debasing superstitions the Temple on Mount Moriah stood for the Unity, Righteousness and


    Spirituality of God. Upon no other foundation can man build with any sense of security and permanence


    when the winds blow and the floods descend."


    Again he says: "As Stones are cut to fit into a building, so our acts and thoughts are built together into a


    structure of Character badly or firmly, and must be tested by a moral standard of which the simple try-square


    is a symbol."


    As an Apprentice, a man is symbolically in a crude natural state, his divine life being covered and ruled by


    his earthly nature. As a fellowcraft he has made one step towards liberty and light, and the nobler elements in


    him are struggling to rise above and control his lower lesser nature. In the sublime Degree of a Master


    Mason —far more sublime than we yet realise—by human love, by the discipline of tragedy, and still more


    by Divine help, the divine in him has subjugated the earthly, and he stands forth strong, free, and fearless,


    ready to raise stone upon stone till naught is wanting."


    Oliver Day Street, in "The Symbolism of the Three Degrees," says: "If in Masonry we speak of a Temple we


    do not mean one of stone and mortar: if we speak of a square we do not mean one of steel or wood: if we


    speak of compasses we do not mean one of metal. . . .


    "Undoubtedly the very name of Masonry is symbolic. The likening of the developing of the human character


    to the building of a house is an old simile. It was certainly in use among the Jews as early as the time of


    David (2 Samuel vii., 27; Ps. cxviii., 22). . . . It could therefore cause no surprise that a society whose


    professed mission is character building should bear symbolically the name of the occupation of those


    engaged in the building of houses."


    The reason why our name is freemasons, rather than for example freecarpenters, is that in the old world


    nearly everything is and has for centuries been built of stone or brick. This is still more the case in Palestine,


    with which the Craft is by tradition associated. "There because of the scarcity of timber the occupation of a


    Mason was always of much greater consequence than that of a carpenter. Besides it will be borne in mind


    that the more important edifices of all countries have, since the beginning of historic times been built of


    stone or marble.


    "In the ceremonies of making a Mason we do not attempt to do more than to indicate the pathway to Masonic


    knowledge, to lay a foundation for the Masonic edifice: the brother must pursue his journey or complete the


    structure for himself by reading and reflection."


    Speaking of the working tools, he says: "The tools with which men labour are not inappropriate for use as


    moral symbols: they are neither humble nor trivial. They are worthy emblems of the highest and noblest


    virtues. Tools have performed an astonishing part in civilising and enlightening mankind. They are one of


    the few things that distinctly mark man as immeasureably superior to the other animals.


    "It is by the use of tools that the architect designs, erects and adorns the building. So it is by the practice of


    the more intellectual and religious virtues human character is perfected. In a system, therefore, where the


    perfect building is made to symbolise the perfect character, it is not surprising but is altogether appropriate


    that the tools which produce the one should symbolise the virtues which make the other.


    "A symbol which appears early in this (the E.A.) Degree and recurs in many subsequent degrees and rites is


    that of Solomon's Temple. If building symbolises the developing of the human mind and character, nothing


    is more logical than that the most perfect building known should be chosen as the symbol of a perfect


    character."


    In speaking of the M.M. Degree, Street says:


    "In the first two Degrees, the Lodge symbolises the world, the place where all workmen labour at useful


    avocations and in the acquisition of human knowledge and virtue. But in the Master's Degree it represents




    the Sanctum Sanctorum or Holy of Holies of King Solomon's Temple, which was itself a symbol of Heaven


    or the abode of Diety. It was there that nothing earthly or unclean was allowed to enter, it was there that the


    visible presence of the Deity was said to dwell between the cherubim."


    In his conclusion Bro. Street says: "Some have questioned whether those engaged in the operative art of


    building could have comprehended such abstruse symbolism as that we have herein attempted to outline.


    Whether they understood it or not, it is certain that they, at least those of them engaged in temple and church


    building, employed it. The important structures devoted to the purpose of worship, from the most ancient


    period to mediaeval times, abound in symbolism. It is doubtless true that many of these operative workmen


    did not know the meaning of their own symbols, just as many speculative Masons do not know them. But we


    must bear in mind that operative masonry in ancient and mediaeval times did embrace classes that may be


    supposed to have undtrstood them. They were in the closest association with the priestly and monastic orders


    to whom we are indebted for most of the learning of the ancients which has come down to us. Architecture


    and its kindred sciences were until comparatively recent times the most honourable of all callings."


    Bro. William E. Hammond in his excellent little book, "What Masonry Means," says of K.S.T.:


    "Josephus writing of the building of this famous edifice informs us 'Now the whole structure of the Temple


    was made with great skill, of polished stones, and those laid together so very harmoniously and smoothly


    that there appeared to the spectators no sign of any hammer or other instrument of architecture, but as if,


    without any use of them, the entire materials had naturally united themselves together, that the agreement of


    one part with another seemed to have been natural, than to have arisen from the force of tools upon them.'


    "As certain of our forbears reflected upon the magnificence and unique construction of King Solomon's


    Temple, it impressed them as symbolic of the universe. How like Solomon's Temple the innumerable parts of


    the cosmos fitted into each other. No machinery ever approximated its wonderful precision. . . .


    "Moreover, men knew that the numerous parts of King Solomon's Temple could not have assembled


    themselves together in such superb symmetry and beauty of their own accord. Some master mind first


    conceived and designed the Temple before its construction was possible. Structures do not accidentally


    happen; they are carefully planned. Every creation testifies to a creator. Every invention and building must


    first be conceived in some brain before it materialises. . . . They reasoned: As King Solomon's Temple pre-


    supposes an architect and definite plans, so creation demands a Creator; the universe, a Supreme Architect."


    In discussing the building of the "Personal Edifice," Hammond says: "Considerable confusion may be


    avoided by keeping clearly in mind the fourfold use which Masonry makes of the metaphor of architecture.


    1. The universe viewed as one vast structure, which owes its existence to the Supreme Architect. 2. Man, too,


    is a builder. He is engaged in the construction of personal character. For this sublime task he is supplied with


    abundant materials, worthy patterns and explicit instructions. 3. Man is also commissioned to build an ideal


    social structure. The nature of the social order depends on the quality of the individuals composing it.


    Masons must, therefore, qualify as 'living stones' of society to contribute towards its betterment. 4. There is


    still another structure that Masons are engaged in building—'that house not made with hands eternal in the


    heavens.' To keep these different projects clearly distinct is to avoid confusion.


    "Masons are under obligation to build out of the material at their disposal a character worthy of the fraternity


    whose confidence and fellowship they enjoy. This is no simple undertaking."


    Speaking of H.A., Bro. Hammond says that he "is no less renowned than the temple he built. His


    architectural ability was unsurpassed. But he was more than a skilled workman of the first order. His moral


    qualities, no less than the glories of the temple which he designed, and to the erection of which he gave


    masterly oversight and direction, won for him immortal fame. He held his obligations inviolable. He


    preferred death to the betrayal of the trust confided in him. The words with which he answered the culprits


    who sought to extort from him the secrets of his office, threatening him with death should he refuse, reveal a


    brave and noble nature."


    Again he says: "Masonic character is not received ready-made at initiation. It is acquired through years of


    strenuous, disciplined effort. It is made of previous enduring elements patterned after Nature's symmetry,


    harmony, beauty, order and strength, and in accord with Masonic principles. Its loveliness may be as


    entrancing as any architectural structure of antiquity, King Solomon's Temple not excepted. Will-power,


    desires, courage, sympathies, fortitude, hopes, affection, etc., are among the elements which Masons are


    admonished to cut smooth restrain and fortify, in short to shape and polish into a beautiful and harmonious


    whole."


    Speaking of the working tools, Hammond says that "they accurately symbolise the respective stage of de-


    velopment attained. The Entered Apprentice is assigned tasks that require little skill. He must begin by




    eliminating the stones' rough edges. Years of training are required before he is entrusted to give the stone its


    final touches."


    "Having supplied evidence of diligence, the apprentice is advanced to the next stage of training. The chief


    qualifications of a Fellowcraft are precision and skill. To hammer off the stone's roughest edges can be safely


    entrusted to the untrained. To ensure the safety and symmetry of the completed building it is necessary that


    each stone be accurately squared and laid. This calls for skill. The work is that of one who has learned to use


    the working tools of a Fellowcraft. It is during the Fellow-craft period that the Mason really learns his trade.


    "Having learned to handle proficiently the working tool of a Fellowcraft, and candidature is advanced to the


    sublime degree of a Master Mason . . . a master's task is to maintain peace and order among those under


    supervision. He must see that every man occupies the place for which he is best qualified, that no favours are


    shown, nor cause for disturbance given. . . . That harmony is maintained is imperative. Regardless how deft a


    master may be in drawing designs, his work is worthless unless the craft agree to execute his orders. His


    principal qualification as a Master lies in his ability to command concerted action."


    In discussing "The Eternal Temple," Hammond says: "Masonry is built on certain fundamental assumptions


    of faith. These it finds vital to its system of morals. It makes no attempt, however, to define their content.


    The reason is obvious. Masonry is a discipline, not a creed. It assumes, for instance, the existence of Deity,


    but makes no attempt to explain how such a being came to be, nor to enumerate and define His divine


    attributes. It leaves its members free to their private views. Similarly, Masonry accepts the Bible as a


    trustworthy guide to conduct. It makes no attempt to interpret Scripture, nor to enter into contentious


    questions of authorship, history, textual criticism, etc. It takes the position that the Bible contains sufficient


    self-evident truths to provide direction and guidance for those who will regulate their lives by the light of its


    teaching. For its own practical purpose of moral discipline nothing more is necessary. When we turn to the


    question of immortality, the same wise attitude is taken. It furnishes no elaborate arguments favourable to the


    belief; it avoids all description of post-mortem life; it does not dogmatise regarding the fates awaiting men


    after death; nor is there even an attempt to justify its position on scientific, philosophic, or religious grounds.


    It simply accepts the concept of immortality as essential to all effective ethical discipline."


    May I close with two other quotations:—


    PURPOSE OF FREEMASONRY.


    Freemasonry is an organised society of men symbolically applying the principle of operative Masonry


    and architecture to the science and art of character building. Our purpose is to make men, to build


    character, to bind men together in the bonds of brotherly love and friendship. In joining us your


    purpose should be to serve rather than to be served. If you give nothing to the Institution you will


    receive nothing from it, for character is developed far more by enduring service than by receiving it.


    While your brethren will ever keep your welfare at heart, your own position should be to see how


    much you can do and give, not how much you can get. If you will conduct your fraternal relationships


    on this basis, you need feel no apprehension over the benefits which will eventually come to you. "To


    see how little we can do, is to exist; to see how much we can do, is to live."


    —Iowa Grand Lodge Bulletin.


    WORTH.


    When you think of a man you seldom think


    Of the knowledge he has of books;


    You seldom think of the clothes he wears.


    His habits, or ways, or looks.


    You seldom think of the car he drives,


    Nor the bonds his gold has bought;


    When you think of a man you mostly think


    Of some kindness he has wrought.


    You judge him not by, his blocks of stocks


    Nor his power of name or pen ;


    You judge a man by the place he's made,


    In the hearts of his fellow men.


    You judge him more by the fight he's made,


    By the way he has faced the strife;


    And not the amount of the bank account


    He's managed to get in life.




    You think of the friend he's been to man,


    The good that he has done;


    And you judge the sort of a man he is


    By the friends he has won.


    —Rev. Gustav Bessert.-


    ————————


    FURTHER NOTES ON ROYAL ARCH MASONRY.


    –⸱––÷––÷––⸱–


    In the July issue of "The New Zealand Craftsman" an article appeared on R.A.M. which particularly


    appealed to me. Like the writer, I have for some years been interested in the E.M. degree, working from his


    point of view though from a slightly different angle. Perhaps my investigations may have some interest when


    read in conjunction with his recently published article. The study of the details of the various degrees so


    often brings astonishing results, as, incidentally, concerning the third triad on the altar of the H.R.A. I waited


    for some explanation of this, thinking that each chair would surely give it, but the "beth. aleph, lamed" were


    not hinted at. Nor could I find any enlightment on inquiry. It was only some time afterwards that 'The


    Antiquity of the H.R.A." by Castells satisfied my curiosity.


    The degree of E.M. is in the nature of a passing ceremony, the passage from Babylon to Jerusalem, with all


    that therein is implied, both historically and inductively. Two parallel journeys are suggested, a physical and


    a moral.


    The return from Babylon extended over a considerable number of years. While 40,000 Jews, or more,


    returned with Zerobabel, others made their way back, many years later, with Ezrah or Nehemiah. Zerobabel


    had been dead more than fifty years by that time. This fact comes as a surprise to most of us: Ezra and


    Nehemiah were not contemporaries of Zerobabel. Doubtless there were numerous parties over many years.


    And who can doubt that the journey would be fraught with danger and difficulty? Perils of travel, perils from


    enemy, perils through traitors within the camp. To a race-proud people like the Hebrews it is very probable


    that some form of proof would be required as to the bona fides of those seeking the privileges of blood


    brotherhood and employment in the sacred work. Witness the rebuff administered to the Samaritans, who


    had been under Hebrew tutelage, when they requested to be allowed to help in the work. Nor is it likely that


    only on arrival at Jerusalem would the proofs be required. It is reasonable to suppose that they might be


    demanded en route to prevent alleged stragglers, who might be spoilers, gaining unnoticed entry to the


    caravan.


    The return to Jerusalem not only demonstrated the physical liberation of the people, but also symbolised the


    spiritual emancipation of their very soul. They were to be free, they were to return to the unrestricted


    worship of their God, they were to be restored to their former intimate position as the ransomed people of


    Jehovah.


    If proofs were required as to their nationality, what could be more fitting than those given to Moses as


    evidences that it was Jehovah himself who had called them, so many years before, from slavery to freedom?


    To such a closed community as the Hebrews there could be no better source of suitable tests than in their


    own past history. Our lecture would seem to state a very probable historical truth in its explanation of the


    selection of the proofs of purity of race. But I was astounded when I looked into the various G.. S..s, W..s,


    and Veils, to find how they seemed to suit the exigencies of the historical journey and how well they could


    be applied to their spiritual emancipation. I wondered how far they had come together by chance and how far


    they had been grouped by purpose.


    As is well known, many of the Hebrew names have underlying meanings. And these meanings have special


    significance in the times and events of their day. So that in recalling her history, Israel found it easy to


    remember some of her past great leaders; and conversely, the names of great leaders often pointed crises and


    outstanding incidents of their past. For instance, Moses means "Drawer out." Jacob indicates "Supplanter."


    Abraham promises "Father of a multitude." And so on. Take, then, some significant names in this degree.


    Bezaleel and Aholiab. These men, as pointed out by Bro. Dr. D. W. Hawke, were the two men chiefly


    responsible for the design and execution of the work of the Tabernacle of Moses. That Tabernacle was the


    visible sign of God's presence and guidance and the names of the builders were used as slogans, or words of


    rallying and encouragement. Thus their names would be assured of remembrance to all generations.


    BEZALEEL, means "God is protection."


    AHOLIAB denotes "A father's tent." Where is there safety, to a child, like that of his home?




    I AM THAT I AM, or more truly: "I shall be that I shall be," as suggesting the unfathomableness and all-


    sufficiency of God and indicating the unfolding revelation of his providence.


    AMMI RUHAMAH: "My people . . . having obtained mercy", and therefore God's special care. Symbolical


    names of God's chosen people. If the traveller bore this symbolical name how could he be refused


    admittance, for he had equal rights with those who had already arrived.


    Surely in all these words there is one underlying meaning: "PROTECTION." Through all the hazards, and in


    the arrival, Jehovah would exert his power to give safe passage and an assured dwelling.


    Incidentally it has seemed strange to me that the sequence of the Hebrew words should be broken by the


    I.A.T.I.A. Possibly the Hebrew phrase was considered too difficult to memorise easily. While it is of no


    added value, I find it interesting to restore it. I understand that it is pronounced somewhat as follows: "E.-


    hay-ah, Ash-ere, E.- hay-ah," the "E." being sounded as "ech" while breathing out, as in the Scottish "loch."


    Now consider the G.. s. and notice that a stronger and stronger hold is taken, ever approaching nearer the


    body, until there is no chance of inadvertent separation. This is reminiscent of another position, after raising,


    when the fullest identification of interests is promised and symbolised by appropriate positions.


    The colours indicate brotherhood and unity, and the purifying power of fire to cleanse the life and entitle us


    to admission to the Sanhedrin beyond the veil. Out of our common strivings in our human relationships,


    through fervency and zeal, as in the ardour of fire, comes purification.


    Finally the S..s. depicting the spiritual progress of the journey. The entrance of sin into the world and its


    control and defeat. The disease of leprosy, or personal sin, and the restoration to health. The transition from


    water poured out, in which there is nothingness, to blood, symbolising life. The penalty of disruption and


    engulfment if unfaithful. Surely here is a most dramatic picture of man's spiritual heading, and an inner


    meaning to the journey from the bondage of Babylon to the freedom of Mt. Morah.


    One dominating, progressive thought runs through the series of incidents:


    Danger: Protection


    Bondage: Freedom


    Sin: Purification


    Death: Life


    To me the degree hangs together as an entity better than most. I like to think of it as adequate to the


    encouragement of the traveller through this life, and as giving assurance of his safe arrival at his desired


    haven. —G. N. MacDiarmid, M.D.


    ————————


    THE SERVICE LODGE, NO. 237.


    –⸱––÷––÷––⸱–


    TWENTY-FIRST ANNIVERSARY.


    The Service Lodge, No. 237, Dunedin, celebrated its 21st anniversary at the regular meeting on 22nd June,


    1943. The Lodge was honoured by a full muster of Past and Present Grand Lodge Officers, and a very large


    attendance of representatives from city and suburban Lodges. R.W. Bro. J. H. Moir, P.D.G.M., who was the


    first Master of this Lodge, assisted by foundation members, acted as W.M., and carried out the ceremony of


    the Second Degree on two brethren who had recently returned from overseas service. After the ceremony,


    R.W. Bro. Geo. Barclay, P.D.G.M., delivered a most interesting and instructive address on the history of this


    Lodge in particular and the formation of other Service Lodges in other centres in general. At the conclusion


    of the evening's work, R.W.Bro. J. H. Moir was presented with a bar to the P.M.'s jewel he received twenty


    years ago from the Lodge. In the refectory the proceedings were of a birthday nature, the W.M. being


    presented with a birthday cake complete with 21 candles, by the Secretary, W.Bro. Thos. O'Shea, P.M.


    R.W. Bro. Geo. Barclay, in his remarks concerning the Lodge's history, said: "I think I am right in saying


    that the Service Lodge owed its origin to the interest which was aroused among the soldier Freemasons


    through the medium of the N.Z.E.F. Masonic Association. Consequently, it will not be out of place for me to


    make a brief reference to that organisation. Today it is almost unknown, except that a brief reference to a


    meeting of the 2nd N.Z.E.F. Masonic Association held in the Middle East may have recalled to some of us


    that Association in which we took such an interest two or three decades ago.


    "The Association originated at a meeting held "somewhere" in France, during the Great War—a meeting


    convened through Army orders, requesting Freemasons who were serving in the New Zealand Division to


    meet at a certain time and place. The time was 7.30 p.m. on the 21st June, 1916, and the place was


    Armentieres, in Northern France. There was a wonderful response, eighty Lodges in New Zealand being




    represented, and many soldiers whose last time of meeting had been in a Masonic Lodge in N.Z. found


    themselves together at this gathering. Further meetings were held as circumstances permitted, and many


    pleasant reunions resulted. Branches of the Association were formed at the various depots and base camps in


    England, where N.Z. troops were congregated, while mounted troops serving in Palestine also took up the


    idea. After the termination of the war and the return of the troops to N.Z., branches were formed at various


    centres in the Dominion, but it was felt that, after the excitement of the war had abated, the limited activities


    permitted by the Association in time of peace did not meet the needs of the brethren, and the formation of


    Lodges where the usual Masonic ceremonies could be carried out, was necessary. The brethren in Wellington


    were the first to give practical effect to this desire, and Empire Lodge, No. 225, was erected there on the 9th


    August, 1921. The Service Lodge in Dunedin came into being as the result of a resolution passed at a


    meeting of the Dunedin branch of the Association on the 22nd October, 1921, "that a Military Lodge be


    formed in Dunedin." A petition for a charter, bearing 80 signatures, was presented to Grand Lodge, and in


    due course the brethren met for the opening of the Lodge. It was consecrated on the 29th March, 1922, and


    was followed by the United Forces Lodge, No. 245, at Christchurch, on the 11th September, 1922. The


    Combined Forces Lodge, No. 284, was founded at Auckland on 8th December, 1925. Unfortunately, the


    Empire Lodge in Wellington was founded on a somewhat different basis to the other three Lodges, the object


    of its formation being stated to be to commemorate the initiation of N.Z. soldiers in England, and its


    membership was not, as in the case of the others, restricted to those who had served in some portion of His


    Majesty's Forces either in the Dominion or overseas.


    "Throughout the twenty-one years of its existence the Service Lodge has been noted for the impressive


    manner in which its ceremonies have been carried out. As became a military Lodge, the work was conducted


    with accuracy and precision—there has been a snap about it which is not generally seen in Lodges, in fact


    which would scarcely be expected in the ordinary Lodge. The first Master set a standard of working which


    has been well maintained, and the members may look back with satisfaction to the manner in which they


    have been served by those who have been chosen to preside over them. The result has been that the Lodge,


    both in Ritual working and at the social board, has attained to a high place in the estimation of the Craft.


    "'A strong bond of affection has ever existed between this Lodge and our sister Army Lodges in Christchurch


    and Auckland. Owing to distance, it has not been possible to maintain the same close contact with our


    brethren in the northern city, but the ties of affection between the Service brethren here and the United


    Forces members in Christchurch have been drawn very close. Up to the time of the outbreak of war, annual


    visits were exchanged, while representation at each installation ceremony never failed.


    "While the more serious side of Freemasonry has been in no way neglected, the social element has ever


    played an important part amongst the Service brethren. The annual Soldiers' Night has been an event looked


    forward to with keen interest by members and visitors alike, and the programmes presented by members


    were always the result of long and careful rehearsal. The Christmas Night has been another event to which a


    considerable amount of preparation has always been devoted."


    The following members of the Lodge have been honored with Grand Lodge rank:—R.W. Bro. Geo. Barclay


    (P.D.G.M.); R.W. Bro. J. H. Moir (D.G.M.); V.W. Bro. Adam Smith (G.D.C.); V.W. Bro. G. Waldie


    (G.D.C.); R.W. Bro. G. R. Henderson (Prov. G.M.) ; V.W. Bro. T. McKibbin (G.D.C.); W. Bro. T. D.


    Jamieson (G.B.B.); W. Bro. F. W. A. Clayton (G.S.) and W. Bro. C. G. Hedge (G.P.).


    ————————


    GRAND MASTER'S VISIT TO WEST COAST DISTRICT, 20th-25th MAY


    –⸱––÷––÷––⸱–


    The .M.W.G.M., accompanied by Mrs. Teagle, arrived at Greymouth on Thursday, 20th May, and was


    accorded a hearty welcome by R.W. Bro. F. F. Boustridge, Prov.G.M., R.W. Bros. E. Warnes, P.Prov.G.M.,


    and G. R. Harker, P.G.W., W. Bros. T. H. Boustridge, P.G.D., C. Gunn, W.M. Lodge Mawhera, and many


    other brethren.


    On Friday the. G.M. and Mrs. Teagle were driven to Lake Kanieri and entertained at the lake cottage of W.


    Bro. Hugh Park by the members of Westland Kilwinning, No. 88, who were also accompanied by their wives


    and lady friends, and a very enjoyable afternoon was spent by all.


    On Friday the Lodges in the southern end of the district assembled at Lodge Mawhera, No. 136, Greymouth,


    where the Grand Master was welcomed by R.W. Bro. F. F. Boustridge. Prov.G.M. Many Grand Lodge


    officers from all parts of the district attended, and also a large number of brethren from the E.C. Lodges, led


    by W. Bro. J. H. Hayton, P.D.D.G.M.




    The Grand Master expressed his thanks for the hearty welcome extended to him and gave an inspiring


    address which was warmly appreciated by all.


    The refectory proceedings were of a very happy nature, and the Grand Master's reply to his toast again com-


    mended him to the hearts of the brethren who during the visitor's toast showed their appreciation of his visit.


    One visiting W.M., in a quaint and informal yet very sincere manner, nearly brought the house down when


    he described our Most Worshipful Brother as "A Good Guy."


    Needless to say, the Grand Master was warmly appreciative of the sentiments expressed, and appeared to be


    delighted with his new West Coast title.


    Saturday the party journeyed to Westport, where the Grand Master attended the Installation meeting of


    Lodge Kawatiri-Westport, No. 152. A large attendance of brethren from all Lodges in the northern end of the


    district were delighted to hear the Grand Master's exposition of Masonic principles. Unfortunately, owing to


    many of the brethren having to catch a train, they were unable to attend at the refectory, and so missed the


    Grand Master's most interesting and informative talk which was given there.


    Sunday, the Grand Master, attended by R.W. Bro. Campbell, P.Prov.G.M., and several Westport brethren


    and ladies, paid a visit to Denniston, where they were entertained by brethren of Lodge Aorangi, No. 89.


    Perfect weather prevailed throughout the G.M.'s visit, and his opportunity of seeing the West Coast at its


    smiling best enhanced the pleasure of his extended and very busy journey.


    On Monday, 24th May, the Grand Master and Mrs. Teagle travelled to Reefton, where our M.W. Bro.


    attended a meeting of Lodge Robert Burns, No. 50. A Second Degree was efficiently worked and the Grand


    Master delighted all present with an interesting and informative review of the Degree, which was warmly


    appreciated.


    A sincere word of appreciation is extended to the ladies of the district for the excellent manner in which they


    contributed to the success of the visit and also entertained Mrs. Teagle when our M.W. Bro. was engaged


    elsewhere.


    Reports from all Lodges in the district indicate the deep impression made by our G.M. on the brethren of the


    West Coast. His dignified and friendly manner of attending to the arduous duties of his office have endeared


    him to the brethren here, and the news that he had been nominated again for the office of Grand Master was


    received with universal approval.


    ————————


    Lodge Stratford, No. 240, reports that in a letter to one of its members, from an island somewhere in the


    Pacific, Bro. Major R. R. Henderson writes:—"Our force commander, Lieut.-Col. Cockerill, is a P.M. and a


    very prominent Mason in the South Island. When


    in the Middle East he formed the N.Z.E.F.


    Masonic Association and was secretary until the


    return to N.Z. He called a meeting of all brethren


    on the island, and there were over fifty at the


    initial meeting. . . . We met for the third time last


    Thursday (written 14th June), and there were


    about sixty present, including seven civilians.


    Colonel Cockerill is chairman and required us all


    to give to the meeting a brief history of our mother


    Lodge. The troops having come from all over


    N.Z., the narratives were many and varied, and


    included brethren from Te Henui, Moa, Stratford,


    Patea Kilwinning, and as far afield as New South


    Wales, Fiji and London. We cannot have any


    ceremonial meetings, but propose to have recitals


    of charges and have lectures read. It is proposed to


    affiliate with the N.Z.E.F. Association, or if not


    practicable, a Pacific Association is to be formed."











    ————————


    W. BRO. W. B. CLARKE.


    –⸱––÷––÷––⸱–


    On 23rd June there was installed into the Chair of


    Lodge St. Patrick, No. 468, I.C., Dunedin, one of the


    most popular and respected figures known to the


    Masonic fraternity in the Otago district. Initiated


    July, 1921; invested as Chaplain, June, 1924, which


    office he held until June, 1941; was presented with


    Chaplain's Jewel, 1936; made a life member, June,


    1940; invested as S.W., June, 1942; and installed as


    W.M. in 1943. In proposing the toast of the W.M.,


    W. Bro. J. C. Bates claimed that it must be unique in


    Masonic history that a life member should later be


    elevated to the position of Worshipful Master, and


    that at the age of 82 years. The temple was fully


    taxed on the occasion, close on 300 brethren being


    present to do him honour. The Grand Lodges of all


    Constitutions were present, and were very fully


    represented, each representative speaking in glowing


    terms of W. Bro. Clarke's standing as a Mason.


    He loves the Craft. He loves his Lodge.


    He is loved and respected by all brethren.









    ————————


    PRESENTATION OF CARVED GAVELS.


    –⸱––÷––÷––⸱–


    Lodge Karori, No. 247, held its regular monthly meeting on 24th June, when a brother in the Services was


    raised. Those taking part in an excellent ceremony were:—W. Bro. A. E. Kennard, P.G.S.B. (W.M.), W. Bro.


    G.A. Laird, P.G.S., W. Bro. B. McCluggage (Acting-S.D.), W. Bro. His Excellency Sir Cyril Newall (W.M.


    Lodge Westminster), V.W. Bro. C. H. Taylor (G. Registrar), W. Bro. John E. Hunt, P.G.S., and W. Bro. T.


    A. Fletcher. During the evening W. Bro. His Excellency Sir Cyril Newall was presented with a set of carved


    gavels for transmission to his mother Lodge—Lodge Antiquity, No. 2. The gavels, in a casket of New


    Zealand woods, had been made and carved by Maori school children. In the refectory, a personal


    presentation of a Maori carved walking stick was made to W. Bro. Sir Cyril Newall. When proposing the


    toast "The Visitors," W. Bro. John E. Hunt made interesting reference to the history of Lodge Antiquity, No.


    2. During his reply to the toast, W. Bro. Sir Cyril Newall gave further information regarding Lodge


    Antiquity, and gave some historical facts regarding the fascinating history of that venerable and


    distinguished Lodge.


    ————————


    ANOTHER UNIQUE CEREMONY.


    –⸱––÷––÷––⸱–


    The July meeting of Bedford Lodge, No. 25, Waipukurau, was an outstanding occasion. Brethren present, of


    whom there were 50, were privileged to witness a ceremony unique in the history of the Lodge and probably


    unprecedented in any other Lodge in New Zealand. The Lodge worked a Third Degree, raising Bro. Allan


    Hobson on behalf of Lodge Kimbolton, and the W.M.. officers and brethren of that Lodge were present, as


    was also R.W. Bro. E. C. Hurdsfield, Prov.G.M. The candidate's father and four uncles took part in the


    ceremony. R.W. Bro. Thos. Hobson, P.D.G.M., was acting W.M.; W. Bro. John Hobson, P.G.D., acted as


    S.W.; W. Bro. Arthur Hobson, P.M. of Lodge Scinde, filled the J.W.'s chair, and W. Bro. William Hobson,


    P.M. of Lodge Ruataniwha, was I.G. W. Bro. Harry Hobson obligated his son. Others who assisted in the


    working of the Degree were: W. Bros. R. W. Carpenter, S.G.D., C. R. Edgecombe, D. Wilson, H. T.




    McRoberts, P.G.D., and F. E. McRoberts; Bros. J. Hindman, J.W.,, and Bro. G. Ellison, S.W. R.W. Bro. E.


    C. Hurdsfield, Prov.G.M., presented the candidate with a copy of the V.S.L. A special feature of the


    refectory proceedings was the toast of "The Hobson Brothers," ably proposed by W. Bro. W. H. L. Williams


    and responded to by each of the five Wor. Brethren coupled with the toast.


    ————————


    At the July meeting of Lodge Palmerston, No. 26, in the refectory, the usual toasts were proposed and


    honoured. Special reference and welcome was given to Bro. Sergt. R. C. Kilgour, who has just returned on


    leave, after three years' strenuous work in Africa. Bro. Kilgour was S.D. when he enlisted, and we are indeed


    pleased to see him looking so well, and heartily congratulate him on his being mentioned in dispatches for


    meritorious services. Bro. Kilgour is an enthusiastic member of the Craft and never misses an opportunity of


    attending meetings wherever he is. This being W. Bro. W. J. Mann's last meeting prior to his departure on


    retirement from the B.N.Z. after 15 years in the district, occasion was taken to give him a special toast, when


    many of the P.Ms. and brethren spoke in eulogistic terms of his qualifications and the enthusiasm exhibited


    by our W. Bro. in the workings of the Craft in general and Lodge Palmerston, No. 26, in particular. W. Bro.


    Mann joined Freemasonry in Lodge Fortitude, No. 64:spent six years in Cromwell, where he joined Lodge


    Cromwell Kil., No. 98, eventually arriving in Palmerston, where he joined No. 26. After two years as


    Chaplain, he was placed in the J.W.'s chair, and eventually he occupied all the various offices, including


    D.C. Last year he had the honour of being elected a Grand Steward, and one feels sure W. Bro. Mann will


    attain to higher honours as time goes on. W. Bro. Mann was very keen on visiting other Lodges, and during


    his sojourn in Palmerson organised two visits which will long be cherished and remembered by those


    attending—during Labour week-end, visits by brothers to Lodge Fortitude, No. 64, and Lodge Crown Kil.,


    No. 98, where a Degree was worked on each occasion. Although W. Bro. Mann is leaving the district, where


    he will be missed, it is understood he is only going to Dunedin, and it is hoped he will have many


    opportunities of revisiting No. 26.


    ————————


    OBITUARY.


    –⸱––÷––÷––⸱–


    R.E. COMP. RALPH S. WILSON, P.Z.


    It is with regret that we have to report the death of R.E. Companion Ralph Stenhouse Wilson, who died sud-


    denly at Wellington on 27th April last.


    Companion Wilson was Raised in St. John. Lesmahagow, Lodge No. 20, S.C., in 1901, and was Exalted in


    Banks of Douglas Water Chapter No. 22, S.C. He was a Foundation Member and Past Master of William


    Ferguson Massey Lodge, No. 282, and right up to the time of his death took a prominent part in the affairs of


    that Lodge. Companion Wilson was a foundation Member of Wellington Royal Arch Chapter No. 62, served


    as Z. in 1932, and in 1942 was elected Grand Treasurer. Our late companion was of a quiet and unassuming


    nature, was most thorough in all duties undertaken by him, of a most generous nature, and will be


    particularly remembered for the part he took in assisting in putting the Wellington Masonic Hall on a sound


    financial footing. He left no enemies behind him, but a great number of friends.


    ——————


    W. BRO. ROORE RANGIHEUA, P.G.S.


    On Monday, 7th June, a well-known member of the Maori race and a member of Lodge Te Awahou, No. 33,


    Foxton, Bro. Rangiheua, P.G.S., passed away to the Grand Lodge above. The body was taken to the pah at


    Motuiti to lie in state until the following Sunday.


    A Masonic Service was held at the private burial ground, Motuiti, Foxton. The service in Maori and English


    was conducted by the Rev. W. Bro. Leonard. The Masonic service followed, which was conducted by R.W.


    Bro. J. A. Nash, Prov. G.M., and assisted by W. Bros. P. W. Morris„ P.A.D.C., S. H. Snell, P.A.G.D.C.. G.


    F. Smith, P.M., and P. W. Henderson, P.A.G.D.C. Bro. W. Larkins officiated at the organ.


    R.W. Bro. J. A. Nash delivered an address as follows: We stand to-day beside the open grave to say farewell


    to our deceased friend and Brother. We knew him in life for his uprightness of character, his kindly actions,


    his goodly nature and his lofty ideals of life. He was a loving husband and father. He adored his Lodge and


    lived up to its teachings. He had been a patient sufferer, and during his long illness I feel sure that the words


    of the great Psalmist often came into his mind, "The Lord is my shepherd, I shall not want. He maketh me to


    lie down in green pastures . . . and I will dwell in the House of the Lord for ever." Brethren, it has been truly


    said that Death is but a bend in the road of life; Death is the gateway to a new life, and though our bodies




    may be laid in the grave, we ourselves, our personalities, enter a new kind of life. Our brother has gone, and


    will be meeting the brethren who have passed on before; there they will await the day when all shall be


    gathered unto their fathers in the celestial lodge above. We shall not bid our late brother a permanent


    farewell, we look forward to greeting him and others in the morning. We state our firm belief in the


    immortality of the soul, and that is one of the great landmarks of the Masonic Fraternity. These are times the


    world over that try men's souls, but we must remember in whom we put our trust, and that who endureth to


    the end shall receive their reward. Our late Brother was a great Maori chieftain and claimed lineage to four


    of the eight Maori Canoes that came to New Zealand, but lo the mighty Totara has fallen, but the Barque has


    been steered through the stormy seas, arriving safely at its haven of rest. It may be said of our late Brother


    that he was a man's man, he was ever ready, he was lovable, and of all things in life he was most human; to


    him to live was to serve, and he had one tremendous love in his heart—it was the order to which we belong.


    We have lost a great friend and brother whom the Great Architect has called from his labours on this earth, to


    everlasting refreshment in the paradise of God, so we leave him with a beneficent Being Who has done all


    things well; and I would say, Good-bye, Roore, your life has been an inspiration to us, we shall remember


    you in our prayers; peace be unto you and happiness with God the eternal Father.


    ———————


    W. BRO. WILLIAM SIMPSON, P.G.S.


    On 23rd June there passed away at Oamaru, after a fairly long illness, a very old and respected member of


    Lodge Ngapara, No. 68, in the person of W. Bro. William Simpson, P.G.S.


    W. Bro. Simpson affiliated with Lodge Ngapara from Lodge St. Augustine, No. 99, in the year 1906, and


    from that time until a few years ago when failing health prevented his attending our meetings, he took a very


    active part in the welfare of Lodge Ngapara and Masonry in general. He was installed as Master of the Lodge


    in October, 1915, and in 1921 his services to Freemasonry were recognised by Grand Lodge and he was


    appointed a Grand Steward.


    Those of us who were privileged to visit our late esteemed Bro. during his illness were amazed and inspired


    by his fortitude and resignation. He was a Candidate, properly prepared, calmly awaiting his initiation into


    the Grand Lodge above. The high esteem in which he was held by all sections of the community was


    evidenced by the large congregation which filled to capacity St. Paul's Church, Oamaru, where the service


    was taken by the Rev. J. T. V. Steele, P.M. of Lodge Ngapara. The Masonic service at the graveside was


    taken by W. Bro. D. H. Scott, G.S.


    ————————


    TARANAKI NOTES.


    –⸱––÷––÷––⸱–


    The Craft in New Plymouth, and indeed in Taranaki generally, has suffered a severe loss in the departure of


    W. Bro. J. H. Holm, A.G.D.C. In every branch of Freemasonry, W. Bro. Holm has taken a keen interest and


    an active part.


    The New Plymouth brethren tendered him a smoke concert on the 16th inst. and were making a presentation.


    The P.M.'s are to take charge at the July meeting of St. John's Lodge, No. 95; it should be a good meeting.


    At Lodge Stratford, No. 75, W. Bro. Humphrey, P.A.G.D.C., gave a most interesting talk on the Southern


    Cross.


    Lodge Kaponga, No. 208, is busily getting under way for the installation of the S.W., Bro. J. G. Green, on


    the first Monday of August.


    In Lodge Taranaki's July summons there is a very interesting extract from Bro. R. R. H. Henderson,


    somewhere in the S. Pacific


    With tragic suddenness, W. Bro. Garcia suffered a stroke in the street at New Plymouth and died in a few


    minutes. W. Bro. Garcia was a P.M. of Lodge Ikaroa, No. 115. He was one of the best-known personalities


    in Taranaki, being a leading press representative and in educational and sporting matters extremely well


    informed. He had just been elected to the Taranaki Education Board, and would have taken his seat at the


    next meeting.


    Would the secretaries of the various Lodges and Chapters in Taranaki please supply a copy of the monthly


    notice to your correspondent as in many cases that is the only source of information he receives J.M., 188


    Broadway, Stratford, will find him. Thank you.





    ————————


    SOUTHLAND NOTES


    –⸱––÷––÷––⸱–


    Bro. George F. Hoffman was installed Master of Lodge Waihopai, No. 189, on 19th July, by R.W. Bro.


    Andrew Noble, Prov.G.M., in the presence of a good attendance of members and visitors.


    Several members of the Craft were among those who recently returned on furlough from the Middle East.


    The death recently occurred of W. Bro. I. Copeland, a Past Master of many years' standing in Lodge


    Southern Cross, No. 9.


    Past Principals of Southern Cross Royal Arch Chapter, No. 3, with V.Ex. Comp. A. Sefton in the chair of Z.,


    conducted the ceremony of Exaltation at the July Convocation. R.Ex. Comp. F. J. Rea, G.S.E., recently paid


    a hurried visit to Southland.


    Comp. G. J. Bathgate, of Southern Cross R.A. Chapter, No. 3, and Murihiku Rose Croix Chapter No. 36.


    sends greetings from Townsville, Australia, where he is at present located.


    Bro. A. Walmsley, a talented performer from Dunedin, has taken up residence in Invercargill. and will no


    doubt associate himself with Craft activities in that city.


    V. Prior W. F. Irvine and officers of the Southland Preceptory conducted the degree of Malta Knight at the


    July meeting.


    The installation of Principals and investiture of Officers of Huiroa Royal Arch Chapter, No. 47 (Gore), will


    be held on 7th August. R.Ex. Comp. G. H. Brown, Grand Supt., will attend and conduct the ceremony.


    Past Masters of Lodge Victoria, No. 147, with W. Bro. R. M. Kelman in the chair of Master, gave aft


    excellent rendering of the Third Degree before a large attendance of members and visitors at the regular


    meeting on 13th July.


    Several brethren recently returned from service overseas were present, including W. Bro. T. R. Pryde, P.M..


    who presented the Lodge with a gavel made from stone taken from K.S. quarries.


    R.W. Bro. E. C. Smith, D.S.M., paid an official visit to Lodge Taringatura, No. 100, at the July meeting and


    delivered a most interesting and instructive address.


    Bro. K. Lythgoe, who recently arrived back from the Middle East, received a warm welcome at the recent


    Waihopai installation.


    The ceremony of Holy Royal Arch was conducted by V.Ex. Comp. J. T. Mosley, Z., and officers of Wallace


    Royal Arch Chapter, No. 34, at their July Convocation.


    W. Bro. L. G. Thomson and Past Masters of Lodge Harvey, No. 49, conducted the Third Degree at the


    monthly meeting held on 21st July.


    The quarterly meeting of Southern Cross Cryptic Council, No. 3, will be held on a date to be arranged this


    month.


    R.W. Bro. A. Noble, Prov.G.M., supported by a good following of Grand officers, attended the installation


    of Lodge Edendale, No. 289, on 24th July, and acted as installing officer.


    Installation meetings will be held this month by Lodges Victoria, No. 147, and Aparima, No. 77.


    Lodge Tuatapere, No. 210, raised a brother of Lodge Wallace, No. 129, at the regular meeting held last


    month.


    Brethren throughout the Southland District trust that R.W. Bro. G. J. Yule, Prov.G.M., will make a speedy


    recovery from his present serious indisposition.


    ————————


    OTAGO NOTES.


    –⸱––÷––÷––⸱–


    Lodge Haeremai, No. 155, held its first meeting under the new officers on 21st June, W. Bro. J. W. Irvine


    commencing his second term as W.M., when a lewis was raised to the Third Degree. As in many other


    Lodges, this Lodge is having small attendances, caused no doubt by the many other calls on brethren at the


    present time. It was reported that Bro. G. C. Carnie, the Senior Deacon, was in hospital.


    Manuherikia Kil., No. 108, worked a Third Degree on 9th July. Sergeant-Pilot Iverson was on leave and able


    to fill his office as S.D. The sub-committee reported on arrangements to hold a ladies' evening on the night of


    the August meeting, when no ceremonial work is being carried out. It was also reported that W. Bro. R. T.




    Symes is progressing favourably after his serious illness, and that Bro. C. C. Symons' hand is healing after


    the injury he received to his fingers.


    The work of Otago Kilwinning, No. 143, at its meetings is going on well, and the present officers, under the


    guidance of the W.M., W. Bro. C. L. Calvert, are doing their parts efficiently, well maintaining the standard


    the Lodge has always been credited with. The year 1942 was a good one for the Lodge, in members as well


    as in other duties, and they are looking forward to the present year equalling the last. All members are


    putting their best into Lodge for its welfare.


    Ionic Lodge, No. 191, held its installation meeting on a real winter's night on 12th July, there being a very


    fair attendance of both Grand Lodge officers, past and present, and Lodge members, considering the weather.


    In the refectory, the Prov. G.M. (R.W. Bro. J. G. Dykes) gave the brethren a resume, as far as he could, of


    the discussions which took place at the recent Conference of Prov. G.M.'s in Wellington, while he made a


    special appeal for members to fill the vacancies in both the Kirkpatrick and Papakura Masonic Homes.


    The next meeting of the Masters' Association is scheduled for Monday, 30th August, and the Prov. G.M.


    invites all Masters to discuss informally any matters of interest to the Lodges in particular or the Craft in


    general. Where a Master finds he cannot attend, he is invited to arrange for the S.W. to represent him.


    ————————


    CHRISTCHURCH NOTES.


    –⸱––÷––÷––⸱–


    Bro. Kt. Dr. Ross Hepburn was installed recently as Eminent Preceptor of the Royal Canterbury Preceptory,


    No. 246, of Knights Templar by Em. Kt. J. J. Hurley, Provincial Sub-Prior for the South Island of New


    Zealand.


    ————————


    NORTH CANTERBURY NOTES.


    –⸱––÷––÷––⸱–


    All the Lodges are talking about the great North Waimakariri-Hurunui Group meeting to be held in the


    Ashley Temple, Rangiora, on Saturday, August 7th, 1943. The train leaves for Rangiora at 5.15 p.m. and


    returns at midnight. City Masters and Brethren are urged to turn out in force to this bright and educational


    reunion. R.W. Bro. Thompson, Prov.G.M., will give an interesting address on a very important subject.


    R.W. Bro. Chas. Curtis, J.G.W., will be in attendance with a number of Grand Lodge officers.


    The Musical Smiths, Hancox and Wright, and other entertainers will turn on a musical and elocutionary


    programme, and it is expected that some city talent will attend; and also a good supper and special heating


    arrangements will be provided to make this a bigger, better and brighter meeting.


    Leave your bikes and cars at the railway station and enjoy a train ride to Rangiora on Saturday, August 7th.


    Acacia Lodge has lost another foundation member, this time Bro. David Doak, and the group sends to his


    wife and family its sincere sympathy. A man of sterling character, always out to help others.


    The North Group in general has lost three good friends in the persons of W. Bro.'s J. G. Poison, Sam. Baird


    and Syd. Buckler. Cheviot and Amuri will miss the two former in particular, and every Lodge in the North


    Group will miss W. Bro. Buckler, who came along and led us in community sings and generally cheered us


    all up by his happy presence. Sincere sympathy is extended to the bereaved of the three brethren.


    W. Bro. J. Morrison and W. Bro. Sandy Boyd, of Kaikoura Lodge, send their best wishes to their many


    North Canterbury friends.


    All Lodges in the Group are getting on well, and a full report of their activities will be made after our great


    reunion.


    Special last night in the Chair functions will be arranged for the Masters of Amuri and Acacia at their


    September meetings, and sister Lodges are invited to come along and enjoy a real happy evening in each


    Lodge.