...





















    Supplement to “The New Zealand Craftsman,” July, 1943.











    MASONIC CHARITY IN A CHANGING WORLD.


    –⸱––÷––÷––⸱–


    PEAKING on the recent but now historic occasion on which he installed M.W. Bro. the Earl of


    Harewood as Grand Master of the United Grand Lodge of England, M.W. Bro. His Majesty the King.


    P.G.M., in the course of a brief but profound and telling address, emphasised the immutability of


    fundamental Masonic principles in words that were worthy of the speaker, and should be given wide


    publicity among the brethren. The King said:


    "English Freemasonry has behind it the experience of nearly two and a half centuries of steadfast adherence


    to fundamental principles, and I believe that a determination to maintain the values which have been the rock


    upon which the Masonic structure has stood firm against the storms of the past is the only policy which can


    be pursued in the future."


    This of course applies with equal force to the daughter Constitutions which have established themselves in


    various far-flung territories, and its importance needs no underlining to-day. In a world of constant flux and


    change, where ideals seem to be slipping, where institutions of great antiquity are in the melting-pot, and


    where established principles, until recently accepted without question, are now discarded equally without


    question, there is need of an authoritative voice to proclaim from time to time the immutability of Masonic


    values.


    Masonry, as the King said, is founded upon a rock. Its basic principles admit of neither discussion nor


    dissensions; their unconditional acceptance is a pre-condition of membership of the Order. It is however a


    fact that, like all living institutions of permanent endurance among men, the application of those principles is


    conditioned and determined by the environment in which, from age to age, they have to be put into


    operation. It is obvious that our antient brethren, our medieval brethren, and ourselves have lived and now


    live in environments of so different a character, political, economic, moral and religious, that while at bottom


    the Masonic way of life is always the same, its concrete expression differs from age to age, and to a lesser


    degree from country to country.


    This constitutes an advantage and not a drawback. It affords a valuable antidote to stagnation in action and


    inertia of mind. It keeps alert the spirit of inquiry, of steady endeavour, of understanding of contemporary


    life and thought, and of constructive criticism; and it gives the brethren of each succeeding generation a new


    task, a new stimulus, and a new inspiration.


    Of the various examples of this changing attitude, and after all they are not very numerous, perhaps the


    modern outlook of the Craft on the problem of charity is the most important at the present time. The


    obligation of charity is technically not a landmark of Masonry. Nevertheless it is a definite and inescapable


    duty cast upon and accepted by all brethren without exception at a very early stage in their Masonic career. It


    is also a demand for charity in the plain and everyday meaning of the word, and imposes on all brethren a


    definite duty to make material sacrifices for the benefit of less fortunate brethren who may need assistance.


    We think further that in this Territory at all events. recent discussions have made it clear that the great


    majority of the brethren desire this duty to be maintained in full force and effect, wish it to be construed in


    the widest sense compatible with the welfare of the Craft, and would look with disfavour on any attempt to


    whittle it down by restrictive interpretation of the scope or meaning of the term.


    The only aspect of the question on which differences of opinion arise is the direction such charity should


    take. and the forms it should assume, in a world of rapid changes of opinion and practice as regards the


    handling of the problem in the outside world., On the one hand, the dangers inherent in indiscriminate alms-


    giving, and the need to avoid creating pauperism and mendicity, are now fully guarded against, within and


    perhaps outside the Craft as well. On the other hand, it is also recognised that the establishment of


    institutional relief, while affording a safeguard against begging, also has its dangers, notably in its possible


    effect in breaking the ties of personal contiguity and economic responsibility that lie at the basis of sound


    family life.


    S




    By the inauguration of social security, the State, in all parts of the world, is moving today towards a solution


    of these problems on a national basis; and there is little doubt that once the debris of the present war is swept


    away, and its more serious wounds have been tended, modern communities will seek, as dominant tasks of


    internal reorganisation, to translate social security ideals into codes of workable legislation. This


    development will present to the Craft another problem, of which the brethren responsible for the


    administration of Masonic charity are already conscious, that of avoiding overlapping and duplication. It


    may be said that this problem, not a very difficult one, is well on the way to solution in this Territory, if


    indeed it is not already solved.


    As social security develops, however, there will undoubtedly be a restriction of the traditional field for


    private and Masonic benevolence. In such circumstances either Masonic charity, which after all is not an end


    in itself but a means to an end, will have to be restricted in scope, or new fields will have to be explored for


    its expression. The latter alternative, if investigation proves it to be feasible, is undoubtedly the course which


    majority opinion in the Craft would endorse.


    The war may temporarily open up some desirable and even urgent avenues for 'Masonic charity of a kind not


    contemplated in the past, but this will be a temporary matter only. We think there is one field which might


    well be explored, and that is certain aspects of the educational problem. While educational opportunities are


    in general ample in this country, there does seem to be a gap to fill, in that certain full-time professional


    courses of training, such as medicine, dentistry, engineering, and perhaps architecture, are at present closed


    to the children of poorer people through lack of means. A diversion of such a proportion of our charity funds


    as can be spared to meet this need, in the case of children of brethren who have the necessary ability but lack


    the necessary means, seems a promising avenue of investigation which might well engage the attention of the


    Board of Benevolence.


    ————————


    LODGE VICTORIA, No. 147.


    –⸱––÷––÷––⸱–


    SIXTIETH ANNIVERSARY, SEPTEMBER. 1943.


    ———


    By R.W. Bro. A. Derbie, P.P.G.M.


    ———


    The beginning of Lodge Victoria is recorded in a motion carried at a meeting on 29th June, 1883, in the


    Prince of Wales Hotel, Dee Street. Invercargill, attended by Aaron Blacke and Duncan McFarlane. Past


    Masters, and Joseph O. Hawkins, William G. Fox, James H. Kerr, James R. Colyer and Neil J. M. Rein,


    Master Masons. Worshipful Bro. Blacke was elected chairman, and the following resolution was


    unanimously adopted: "That in the opinion of the meeting it is highly desirable to start a Lodge under the


    Irish Constitution in Invercargill, and that the Lodge be called the Victoria Lodge."


    The Provincial District Grand Lodge having considered the petition favourably, and approved the names of


    the first officers, deputed the Master Designate, Past Master Aaron Blacke, to consecrate the new Lodge and


    invest his subordinate officers. The consecration meeting was duly held on 21st September, 1883, when the


    following officers were invested :—Senior Warden, Past Master Duncan McFarlane; Junior Warden. Bro. J.


    B. Greig; Treasurer. Bro. N. J. M. Rein; Secretary, Bro. J. R. Colyer; Senior Deacon, Bro. J. O. Hawkins;


    Junior Deacon, Bro. W. G. Fox; Inner Guard, Bro. B. A. Buckley; Tyler, Bro. Alex. Munro.


    The membership of Lodge Victoria, No. 471, at that time was twenty, and in spite of vicissitudes the Lodge


    has carried on for sixty years, has always exercised an influence for good, and is now in a prosperous state,


    an achievement which speaks volumes for the zeal of its members.


    It is on record that W. Bro. N. J. Brokenshire had the unique experience of being the last Worshipful Master


    under the Irish Constitution and the first Worshipful Master under the New Zealand Constitution, the


    change-over taking place during his term of office in the year 1906. It is pleasing to note that our esteemed


    Worshipful Brother continues to take an active interest in the welfare of the Lodge and is indeed the oldest


    surviving active member.


    For a period of 24 years the Lodge functioned under the Irish Constitution, and in 1906 it transferred its


    allegiance to the Grand Lodge of New Zealand.


    It is worthy of mention at this stage that Lodge Victoria never at any time had a printed ritual, the various


    charges and degree work having been handed down from year to year, hence there was a decided objection




    by certain brethren at that time to the change-over and the apparent loss of tradition. This point was met,


    however, by the Grand Lodge of New Zealand agreeing to the retention of the Irish ritual, which is practised


    to this day and depicted in certain portions of the degree work, particularly in the knocks of the various


    degrees.


    In addition to the fifty-eight brethren who, during the sixty years under review occupied the Chair in Lodge


    Victoria (two having held office for a second term), many served the Lodge faithfully and well in other


    capacities.


    Since our Jubilee in 1933 our Lodge has suffered losses by the passing of several worthy brethren, and in the


    minutes of our meetings are found appropriate references to the work of these brethren. Special mention


    should be made to the passing of W. Bro. A. J. Geddes, who was initiated in 1904 and installed as Master in


    1909. In 1925 he was honoured by Grand Lodge appointment of Senior Grand Deacon, and in the same year


    the W. Brother was appointed Chairman of Directors of the Invercargill Freemasons' Hall Company Limited,


    a position he held for 17 years, or until 1942, when he was called to the Grand Lodge above. The city Lodges


    honoured his memory by presenting the Company with a portrait of W. Bro, Geddes, suitably inscribed, and


    this portrait now occupies a prominent place in the Assembly Hall.


    In 1941 the Lodge lost another esteemed brother in W. Bro. H. H. Geddes, who occupied the Master's Chair


    in 1922 and for several years afterwards capably filled the office of Secretary.


    The Grand Lodge of New Zealand has seen fit to recognise the services of various brethren from time to time


    by appointing them to Grand Lodge rank.


    Since the outbreak of war in 1939 some 38 brethren have served in the Armed Forces, and the majority of


    these are still overseas. Several have returned on furlough and have received a welcome home. In passing,


    brief reference may be made to the return of W. Bro. T. R. Pryde, who we are pleased to say is restored to


    health and has resumed his Masonic duties. Let us hope that the war clouds may soon pass and that the other


    brethren will have the good fortune to return to normal health and living.


    Let us hope that the future will have in store for us a still wider sphere of true Masonic usefulness. Such an


    auspicious occasion affords an opportunity of taking into consideration whether we have shown in the past,


    and are still showing, full appreciation of the ideals, aims and objects of Freemasonry, and whether we are


    achieving the full success we should with the means at our disposal. It has been truly said that we are too


    much inclined to estimate success or failure from the standpoint of numerical or financial strength. Our


    success should rather be measured by the way in which we, as Freemasons, exemplify in our daily lives the


    principles of our Order and the manner in which each Lodge is proving an active and effectual influence for


    good in the community. Have we, in short, individually and collectively, made full use of our opportunities


    to act for the benefit of mankind. Reflections of the past make us realise our many shortcomings and our


    failures to even approach the standard of


    Freemasonry—its lofty standard of right living.


    We are standing to-day on the threshold of a new


    era. The opportunity of Freemasonry was never


    greater than it is to-day, and a great responsibility


    rests on our shoulders. Let us pledge ourselves


    anew to our great principles, and under the


    guidance of the Most High show to all men the


    true interest and meaning of Freemasonry.


    The brethren of to-day owe a lot to those officers


    and brethren who kept alive the spirit of


    Freemasonry and gave such excellent service to


    the Lodge in its earlier stages. It is not possible to


    enumerate them here.


    To those who established the foundations and


    maintained the structure to the Glory of God, and


    to the inspiration and assistance of these brethren,


    this brief history is dedicated.









    ————————


    MASONIC POWER.


    –⸱––÷––÷––⸱–


    That the institution of Freemasonry is one of great influence will readily be admitted by all who are


    acquainted with its mystic organisation; but it is not, as some suppose, an institution of sinister power, for


    many men who are not Masons. as the world knows, do just as well in the fortunes of trade and business as


    any that are Masons, and therefore it should not be alleged that Masons support one another in business, and


    in pursuit of office and place, for it would not be true. Indeed, we should be glad to see more mutual support


    in business among the Craft than generally obtains in these days, as it would give much brighter reflection


    upon the practical workings of the Order than we now see.


    To be sustained in either his business or office a Mason must be something else than a mere member of the


    Craft. If he is a true man, imbued with the spirit and principles of Masonry, he will be found right in any


    position, and he may hope for success in any calling or undertaking. In Masonry, as it is in other institutions,


    the spirit and manners and principles of the man give him success much more than any nominal relationship


    ever can do.


    The power of Masonry, where it has any, is chiefly found in its fraternities and charities, and these many


    never experience, because they so act as to ask no favours of anyone. They are Masons because they love the


    principles and philosophic teachings of the Order. They have seen something of its work, and they have


    joined the association because they believe that the organisation is one of brotherly love, relief, and truth. All


    such connections as these show its great moral power, as well as its distinguished relative worth.


    As an institution of patronage, we believe the Masonic is not even as good as many others, for anything like


    clannishness or partiality or especial patronage, except for cause, is contrary to the spirit and general


    teachings of the mystic circle.


    Masonry loves to show its power, especially in grand humanities and in free and generous fraternities where


    liberality of sentiment is intelligently tolerated and where none is made a favourite at the expense of the


    many. Intelligent qualifications, of course, give prominence in any association, and so it often is in Masonry,


    and yet at the same time personal ambition and sinister aspirations are considered at all times out of order.


    As an organisation of moral power it perhaps stands unequalled, for its obligated intelligence is more binding


    and of stronger influence upon the general actions of life than those of any other society with which we are


    acquainted.


    This power no doubt makes many better men and better citizens than they would have been if they had never


    become Masons. Yet we yield the point that true and honourable men anywhere are as good as any Masons,


    though they never belonged to the Fraternity. The Mason may probably understand more of the systematic


    theory of Fraternity and charity, and yet he may not excel his outside brother in any of life's higher nobilities.


    It will therefore be seen that some men are good Masons in spirit and principle and honour who never were


    Masons, while others have utterly failed to become Masons though they have taken all of its degrees.


    The seed sown by the mystic Fraternity can only germinate and grow in good soil, and this may be given as


    the reason of that Masonic defectiveness we sometimes see, and which at times reflects such great dishonor


    upon the Fraternity itself. Making no pretensions to civil power or government, or any attempts at


    theological or religious dictation. It quietly takes its position in society and goes on in its work without any


    boastings, or display, or ever asking for a word of praise from any class of men, whether they are in power or


    out of it.


    Harmless to the outside world and ruled by the law of non-interference in regard to all other organisations


    and associations, its operations are quiet and peaceful and its history, therefore, is one of "peace on earth and


    good will to man."


    It makes no litigations, creates no discords, sheds no blood, makes no widows, and knows nothing of


    orphanage, except in it sympathies and charities.


    It never proscribes because it has no faith in proscription as a theory of reform or of human government. Its


    liability of sentiment is the measure of its charities, and wherever it fixes its empire it is only to stay while it


    has its supports, and where it is not wanted it retires with becoming grace and without a single murmur.


    Men and organisations of different kinds have for ages been waging war against its very existence without


    even knowing the alphabet of its genius or the power of its name. What it is, they have often tried to divine


    without a single success, and all their efforts to destroy it have been equally abortive. Its very being has




    continued to be a mystery, while its solemn tread through the nations has astonished the whole world of


    propagandists of every faith and order.


    It has no permanent investment fund to live on, and it sends out no missionaries to make proselytes or to ex-


    tend its dominions. It claims no territory of earth as the boundary of its rule, and it asks no patronage at the


    hands of any church or state. Its very existence indeed is "sui generis," while its conservative system of


    operations never interferes with either rights or privileges of any other organization, whether civil, religious,


    or fraternal.


    It ignores dogmatisms, laughs at all persecutions, and pities the brainless follies of enemies, as it well knows


    that the widest storms may howl around it and the fiercest thunders roll above it without even harming a fibre


    of its mantle or staining the integrity of its organic character, and therefore it makes no defence even when


    the mightiest come against it. Its own lodge room is its favourite retreat, for there it can go in safety when the


    world turns against it.


    Governments have been its foes, and the oldest church on earth to this day is its enemy, and the old mother


    of all is imitated by a number of her spawns in the same sort of bigoted vindictiveness. Still the institution of


    Masonry lives and flourishes in spite of them all. What they are Masonry does not desire to be, for if she


    once yielded to their spirit the genius of Masonry would hie from the earth like an insulted angel, and we


    should hear of it no more for ever.


    Masonic power, like its genius, lives in the atmosphere of a charitable intelligence. It cannot breathe


    anywhere else, for it is a child of the higher humanities and drinks only of pure crystal streams. Its temples,


    lit up by the lights of intelligence, humanity, and charity, have kindled a sanctified glory over the world and


    given to the benevolent of all classes examples which they cannot ignore without destroying their own


    prestige and inflicting upon themselves the pitiful contempt of the intelligent, the sympathetic, and the noble.


    So mote it be.


    —"The Freemasons' Chronicle."


    ————————


    TRUTH: MASONRY'S FOUNDATION.


    –⸱––÷––÷––⸱–


    Truth is the foundation of our Fraternity. Its children are sincerity, confidence and faith. Without these quali-


    ties, so common among Masons, there can be no real friendship; and without friendship there can be no in-


    timacy; and without intimacy there can be no love. Love is the endless chain that binds all mankind in one


    bond of brotherhood, and links them to the eternal source of Truth. Truth is the golden chain that links in


    perfect harmony the family circle. It is the silver thread that forms the warp and woof of the social fabric.


    Confidence, the child of Truth, unites communities and States into great federations. The armies of the


    Dictators are threatening to destroy Truth with all its beautiful consequences, but—


    "Truth crushed to earth shall rise again


    For God's eternal years are hers;


    But error wounded, writhes in pain.


    And dies among her worshippers."


    ————————


    SIXTIETH ANNIVERSARY.


    –⸱––÷––÷––⸱–


    HIRAM LODGE, No. 46. DUNEDIN.


    ———


    The number of Lodges in the Dominion which are celebrating Jubilees is on the increase, but, although this


    may be the case for a young country such as ours, these functions still have an appeal to a large number of


    brethren, as they learn from such celebrations the early history and trials and tribulations of Freemasons


    during the early settler days of the Dominion.


    Hiram Lodge, No. 46, Dunedin, recently joined the now lengthening list of celebrants, a very satisfactory


    attendance of its own members, as well as visitors, cheering the brethren on towards their centenary with


    wishes of good fellowship and prosperity for the future.


    On January 1. 1883, a number of enthusiastic Freemasons assembled in Boothby's rooms, Green Island, for


    the purpose of discussing the desirability of forming a Craft Lodge in that district. After frequent


    preliminary, meetings, entailing much labour and thought, the project was duly achieved.




    In due course a Petition for the establishment, of a Lodge at Green Island, to be designated Hiram Lodge,


    was submitted to the Dist.G.M. of the Grand Lodge of England.


    In the year 1890 the G.L. of New Zealand was constituted, and Hiram Lodge, in company with many other


    Lodges throughout the colony, transferred its allegiance to the N.Z. Constitution.


    The Twenty-fifth Anniversary of the Lodge was celebrated on the 25th August, 1908. On that occasion the


    Past Masters occupied the chairs, and the meeting was followed by a banquet in the refectory.


    In July, 1933. at the time of the Fiftieth Anniversay, a brief history of the Lodge, covering the years 1883 to


    1933, was compiled and distributed to the brethren. The intervening years show steady progress, and, while


    no particularly outstanding events have occurred, the following few remarks relate some of the activities of


    the Lodge.


    The year 1935 is a memorable one for the brethren of this Lodge. On April 27th, at the invitation of the W.


    Master of St. John Lodge, No. 94, Invercargill, the W. Master and brethren journeyed to Invercargill to


    conduct the ceremony of the Third Degree. St. John Lodge made a return visit in August, and conducted a


    ceremony in Hiram Lodge. So enjoyable were these meetings that exchange of visits have continued to take


    place each year, and the associations thus formed have proved rich in brotherly love and have engendered a


    deep mutual respect and esteem between the brethren of the two Lodges.


    In 1937 the Lodge purchasd the property adjoining the Lodge room on the west side, for the purpose of


    extending and improving its facilities. At the present time the properties of the Lodge are in excellent


    condition. The temple is now the place of meeting or St. Clair Lodge, No. 246. Otago Royal Arch Chapter,


    No. 7, and Celtic Cryptic Council.


    Every year, a few days before Christmas, a party is given for the children of brethren, and these festive


    gatherings are always thoroughly enjoyed and appreciated by young and old alike.


    During the 60 years now past, 750 brethren have been admitted and have seen the light of Freemasonry in


    Hiram Lodge. Today the membership totals 190.


    The Lodge has prospered during the past ten years, and the brethren have taken a keen interest in its affairs.


    The advent of the World War No. 2 has seriously diminished the attendance, as 47 of the younger brethren


    are serving in the Forces.


    Addresses were given in the Lodge by R.W. Bro. E. C. Smith, Deputy G.M., R.W. Bro. J. G. Dykes, Prov.


    G.M., and R.W. Bro. J. Simpson, Dist.G.M., E.C. A very pleasant hour in the refectory terminated a


    memorable evening in the history of this lodge.


    ————————


    CAUSE FOR GRATITUDE.


    –⸱––÷––÷––⸱–


    Extract from the Address of M.W. Bro. His Honour Mr. Justice C. H. Book, G.M., at the


    Annual Communication of G.L. of Victoria.


    ———


    When we look back, Brethren, over the last year of war through which we have passed, we have cause for


    real gratitude. A year ago we were facing old enemies who seemed as strong and powerful as ever, and a


    new enemy flushed with almost unbelievable successes and menacing our own shores. The first six months


    of our year saw little or no improvement in our cause so far as results were to be observed. Yet we had faith


    that during those months our leaders, and those of our Allies, were making all preparations and the people in


    the field and in the workshops were making every effort to strengthen and increase our resources so that we


    might in due time beat back the aggressors and take the initiative ourselves. The events of the last six months


    have shown that that faith was well founded, and in, every theatre of war we have turned the tables on our


    enemies and have inflicted serious and resounding defeats upon them. There has, particularly in recent


    months, been a tendency which we deplore, to stress the efforts made by one partner and to minimise others.


    We in this country have not been blameless in this regard, and such talk cannot fail to weaken those bonds


    without which the United Nations cannot hope to achieve complete victory. We as Freemasons, although we


    gladly and loyally acknowledge our allegiance to the Sovereign of our native land, lay stress upon that


    brotherhood which should bind men of all nations, all parties and all creeds, and for that reason we should


    ever strive to emphasise the sacrifice and effort which have undoubtedly been made by all our partners in


    this great enterprise. To belittle what any has done is no doubt due to ignorance and prejudice. Let us have


    done with this carping criticism, my Brethren, and let us resolve afresh that each of us shall play his part to




    the uttermost of his power; and give to the other fellow, whether in the social or the national sphere, all the


    praise and encouragement necessary to spur him on to the greater effort which we all must exert before


    victory is won.


    Towards the end of last year, the British Prime Minister, whose utterances have so inspired us all, said that


    he believed that we had then reached the end of the beginning. It would be the highest folly for us to imagine


    that, even after the encouraging achievements of the last few months we are witnessing the beginning of the


    end. That time will come, but Brethren, the wisest of us know not how soon, and in the meantime we must


    accept the assurance of our leaders both here, and overseas, that a long and bloody struggle still confronts us.


    We may justly take heart from the successes which have been won; we must be grateful to those who have


    been responsible for them, and especially grateful to those who have stood and still stand between our land


    and our enemies, but we must not be found wanting in the discharge of our own duties; we must fight and


    work and lend and give as we have never done before, and we must never relax until the foe has been


    vanquished, the battle won, and the blessings of peace and honour and decency restored to the whole world.


    —"Victorian Craftsman."




    ————————


    THE LOST WORD OF POWER.


    –⸱––÷––÷––⸱–


    Dr. John Seaman Garns, M.M.


    ————


    The purpose of this article is to help those people who are troubled in spirit by the conditions in our world of


    to-day. Politically, socially, and economically we are in confusion. New ideas and new purposes are


    struggling to be born, while greed and error intrench themselves behind fear and prejudices and hold back


    further progress by means of violence.


    It is the confusion contingent upon such attitudes and deeds that troubles the world of men to-day, and to


    solve it we are constantly turning to the outer world of facts to find the secret of handling our difficulty. Yet,


    while we listen to radio broadcasts, read newspapers, and are caught up in the excitement of this welter of


    war news, we shall be continually played upon by the effect world and shall lose the anchorage of our minds


    in the stable principles which are causative and forever in the deeper levels of the individual.


    It seems to me important, at such a time, that we direct our attention to some of the more fundamental


    principles of life which, though invisible, never change. We need to emphasise to ourselves that, even in the


    midst of confusion .and trouble, it is possible to move back into a deeper level in consciousness and find


    there truths and principles upon which we may anchor life in times of trouble.


    There is a persistent note, in both the Old Testament and the New Testament, which continually sounds the


    idea that man may find a Word which will bring to him peace and safety in times of trouble. The clearest


    reference to this is that strange phrase in the 18th Chapter of Proverbs, in which that ancient Wiseman,


    whoever he may have been, says: "The name of the Lord is a strong tower, the righteous runneth into it and


    is safe." This is, of course, mystical language, for how could one run into a word, and how could a word be a


    strong tower to give safety? Naturally, this is a typical Eastern way of saying that there is a principle which is


    connected with the declarative power of speech, which, if man understands it and knows its relationship to


    the Infinite Power within and behind this great Universe, will make him safe. In the New Testament this


    same idea is caught up and carried a step further. No longer do we merely speak the Secret Name of God in


    order to find peace, salvation from trouble, and escape from the consciousness of sin. Jesus was quite clear


    that this Secret Name was within man's consciousness, that it was an operative principle, and that it does


    indeed more than deliver from evil; it has the power to make man conqueror over every form of trouble.


    One finds reference to this mystical word all through ancient literature. Hermes of Egypt often refers to the


    power of this Secret Word. The ancient Cabalistic literature of the Jewish priests is full of these references.


    The Cabalists believed that each letter of the alphabet had an inner significance, so that, when they spelled a


    word, the word itself took on the colour of these inner meanings. They believed that Moses had found the




    Secret Name of God, that it lay behind the word "Jehovah," that only the high priests knew it, and that any


    individual who, through prayer and devotion, learned this Secret Name, would have power over all outer


    conditions.


    One finds this same idea in the fairy tales and the sagas of every nationality. The ancient Chinese tales which


    were retold in "The Arabian Nights," such as All Baba and the Forty Thieves and the story of Aladdin and


    the Wonderful Lamp, are shot through with this same belief in a secret way of handling the outer order. You


    will remember that in Ali Baba the commander of the thieves had only to pronounce the words, "Open


    Sesame," and the cache which held the stolen goods would immediately open. In a more subtle way, in the


    story of Aladdin, whose name was in itself a secret name. Ala-ddin meaning the Son of God. This same idea


    is implied. The whole story hinges upon the idea of the black magician trying to use a fresh and innocent


    consciousness to steal the secrets of the inner world. Here again the power to free the genii. who in turn


    control things, was the turn of a ring, which, it is easy to see, signified the activity of desire, while the magic


    lamp meant the power of imagination. We thus are being pointed back to the fact that the ancients knew


    there were ways of using the mind which could control outer affairs, and which could give men absolute


    freedom from the pressure of the outer world.


    But the wisdom which the Cabalists had found in the early writings of Moses was even more specific. It


    recognised that all these creative activities of mind went back to a single activity which was held in the


    Secret Word, and this Word was kept from the laity apparently because it was believed to be too dangerous


    for people of lower orders of intelligence to possess such power.


    The first account we have of this Secret Name of God which would give us any cue as to its nature, is


    contained in the story of Moses at the burning bush. Here on Mount Nebo he had, for months, perhaps even


    years, been tending sheep upon the mountain sides, far away from the place where his countrymen were held


    in captivity by the Egyptians. He, as the adopted son of the daughter of Pharaoh, had all the secret training of


    the Eastern priesthood. He had often been told this story of the Sacred Name; in fact, the outer form of that


    name was carved above the doorway of every Egyptian temple. The words were "Nue-Feu-Nue." They


    meant, as he well knew, "I am that I am." and they were the outer form of this Secret Name of God, which, if


    anyone found its inner meaning, would give him magical powers. Above all things Moses wanted such


    power; he wanted to go back and free his people; he wanted to have the power to meet the Pharaoh and his


    magicians.


    For days and weeks he had pondered over this strange and mystical phrase—"I am that I am." What did it


    mean? Then, as his mind moved away to the marvels of nature, to the silent stars that marched across the


    heavens while he watched the sheep at night, to the music of the changing seasons, and to that greatest of all


    mysteries, the mystery of growth, all these things began to fill him with a fresh consciousness of the Being of


    God—everywhere present, everywhere active, on higher and higher levels of consciousness, finding ways of


    manifesting Himself in His creatures, but always manifesting Himself at the level of Life's and Mind's


    recognition of its own being in these creatures. Here, beside him in the bush, which was aflame with the


    message of life and growth, he began to realise that God was present, and he was tempted to take off his


    shoes; feeling that he was on holy ground. Then suddenly, as he turned to his own body and recognised the


    marvel of life an higher levels of consciousness moving upward into self-consciousness, he began to see that


    he was having revealed to him this inner Secret Name of God. It might be paraphrased in some such phrase


    as "whatever I am aware of being, that I manifest." He could see this now behind the phrase "I am that I am."


    Whatever God realised that he was, that was what began to take form objective to himself. Suddenly Moses


    wondered if this power was not even now inside his own consciousness, and he flung down his staff with the


    command that it become alive; and to his wondering eyes it became a serpent, a symbol of the life force. For


    a moment he was terrified; then he realised that if he seized it by the tail—that is, if he moved upon all this


    manifested world from within and behind it, and not by identification with it—he could command it. His


    handling of the serpent was mystical; he knew that he had discovered the secret of handling all life.


    In ancient Egypt, Moses had been instructed in the magic of the spinal column; it was indeed the channel


    through which this serpent of manifesting life lifted from the coccyx to the crown of the head. He had been


    instructed that each level of this spinal column signified a rung on the ladder of consciousness, and that the


    highest level was the crown of man's head where consciousness declared, "I am that I am," I am one with


    God, "I am a fragment of the One Creativeness, a builder of wonders—master of the greatest secret of all; I


    create whatever I are conscious of being and choose to declare.


    This, then, was the Secret Name of God. Moses could not tell the message to many, but he used the


    knowledge to free his people; he led them, as a group of helpless slaves, through the wilderness until they


    were sufficiently disciplined to find a new land. But this Secret Name of God he could not tell to them, for




    they were too childish to understand; so he kept the secret for the High Priests only, those who were most


    highly developed.


    Down to the time of Solomon this secret wisdom passed by word of mouth only to the few who were


    initiated. Solomon, the great deliverer, knew this great secret and made it the heart of his power to create. In


    the centuries that followed, the inner significance of this Secret Name was lost, and up to the 14th or 15th


    century men were constantly spending time and effort to find the magic of this hidden name of God.


    Reuchlin, of Germany. Pico della Mirandela, of Italy, spent whole lifetimes in fruitless search for his Word.


    Even Roger Bacon carried on many experiments to compel the inner levels of the world of mind to declare to


    him the secret. Late in life he evidently realised that it was a secret not to be found by inductive reasoning or


    by natural science and its experimentation, for he went into a monastery there to meditate upon and


    contemplate the nature of God as consciousness, which he evidently realised held the Secret Name.


    Jesus became the Christ because He knew and embodied the essence of this Secret Name. More often than


    any other phrase He uses the words, "I am." The very basis of His teaching seems to be "I am" conscious of


    being in the Father, and conscious that the Father is "in me." Over and over again He says these things to His


    disciples. Over and over one feels the hopelessness of His efforts to get this idea across to even those few


    fishermen who followed Him as disciples. To Peter He says, as if He were making it a measure of a man's


    progress, "Whom do men say that I am?", meaning "Whom do men think in their hearts that they are?" This


    is the measure of their worth. Peter at once thought he meant. "Whom do you say that I, Jesus, am?" But


    Jesus was evidently saying, "Whatever any man says and feels within himself, that he is (I am), that he will


    manifest." He was trying to get across to Peter the consciousness that whatever he acknowledged himself to


    be that he could manifest. But it was of no avail; the best Peter could do was to show faith—faith in the


    personality of the one he so loved, but he could not catch the principle of son-ship as a way of thinking about


    the self. But "faith" is the next greatest law; so Jesus commends him warmly.


    Down through the ages religion has very largely occupied itself with a worship of God, a lifting of


    consciousness in awe or fear, and, increasingly through life, to recognise that God is all good, all power, all


    love. Religion has rarely gone further than this. This is indeed the first step, this worship of God; but, if man


    merely worships God as the sole embodiment of power or of goodness, without recognising that this power


    is also within himself, he is missing the consciousness which will lift him into freedom and creativeness. He


    will not be free until he realises that "whatever God is, I am, at least potentially; and whatever I am


    potentially I can bring out into manifestation by becoming aware of being this thing." How simple the whole


    method of meditation and prayer would be if we realised that the object of it was not to change God's will


    toward us, but to change our realisation of God-in-us.


    Practically, what does this do to man's consciousness. to his mental power, to his body? One has only to


    experiment briefly to find that the magic words "I am" do indeed have inner and secret power. Whatever I


    am aware of that I am, that only can I manifest, If I am aware of my weakness, of my doubt, of my inability,


    of my frustration and bafflement, of my poverty, of my illness, these are the things I shall manifest. Even


    when these negative things come upon me, however, if I will turn back to the recognition that I am God-like,


    capable of changing the world of manifestation, and if I will constantly invoke the details of this realisation, I


    shall certainly find my way into freedom. This realisation is the Secret Name of God; it is the "Lost Word of


    Power"; it is that upon which we should meditate; it is our only way to complete control of outer conditions.


    We shall not be able to change economic, political and world conditions with any great, rapidity until


    thousands of men know this inner power of creative consciousness. Even then such power may be black


    magic, which means that certain men will always have the power for a time selfishly to declare for their own


    narrow and often evil purposes by means of this magic power of mind. Strangely enough, however, the


    Universe contains a magic of its own—there is a law of reaction which prevents those who selfishly and in


    evil fashion strive to compel life for themselves from long succeeding. It goes only to him who loses himself,


    who is selfless in his motives, who joins himself to God and wants in life only the good of all.


    Our greatest contribution to this troubled time, then, is for each of us to come to know his own power to


    create good and to use it in daily action. Our greatest contribution to people around us is the assurance that


    there is nothing to fear, that man always has a Power within him which he can invoke at a moment's notice,


    which will always save him from poverty, illness and difficulty, and which no evil power of confusion, of


    violence, can interfere with or conquer. If a few thousand people could be imbued with this idea until it was


    the whole of their consciousness, we should indeed be on the way to a New Age in which the law of God is


    written on men's hearts and not merely on statute books.




    Such is the Secret Name of God, that Word which has been so long lost, and which is even now ready to be


    found by you, and which, through you and thousands of others, can help a chaotic world to find the Peace of


    true creativeness and harmony.—"The New Age,"


    ————————


    ANOTHER UNIQUE CEREMONY.


    –⸱––÷––÷––⸱–


    THE GRAND MASTER INSTALS HIS OWN SON.


    ———


    The Installation meeting of Herbert Teagle Lodge, No. 300. was held in the Wellington Masonic Hall on 16th


    September, when a very large number of members of the Craft were present. The occasion was an


    extraordinarily outstanding one. The W.M., W. Bro. E. A. Sapsford, received the visiting Masters and their


    brethren. Afterwards. R.W. Bro. S. M. Stone. Prov.G.M., entered, was saluted. and took the chair. The


    Prov.G.M. then welcomed M.W. Bro. Herbert George Teagle. Grand Master, who duly received the honours


    due to his high and exalted rank. The Grand Master himself conducted the Installation ceremony, namely, the


    installing of his son, Bro. Leonard Herbert Teagle. S.W., as W.M. of Herbert Teagle Lodge.


    The meeting probably forms an entirely unique and non-recurring record in the annals of Freemasonry in any


    part of the world. The Lodge itself bears the honoured name of M.W. Bro. Herbert Teagle, Grand Master, the


    father of the Master-Elect, and who, being present, installed his own son (Herbert Teagle) into the Chair of


    the Lodge named after him. The ceremony, needless to say, was conducted in the accustomed dignified and


    impressive manner always expected of the G.M. Furthermore. M.W. Bro. Teagle had himself previously


    initiated, passed and raised Bro. Leonard Herbert in the Herbert Teagle Lodge, had occupied the chair of his


    name Lodge during the year 1940-1, when he held the rank of P.D.G.M., and in that period Bro. Leonard had


    served under his father as an officer of the Lodge.


    A large number of Grand Lodge officers accompanied the Grand Master, including M.W. Bro. George


    Russell, P.G.M.. R.W. Bros. E. J. Guiness, P.Prov.G.M., H. A. Lamb, P.G.W., G.Sec.. V.W. Bro. C. A.


    Cathie, Pres.B. of G.P., R.W. Bro. J. Rod, P.G.W., and many others. R.W. Bro. J. W. Jack, P.G.D., Dist.


    Grand Master, accompanied by some of his officers, was present representing the English Constitution.


    The M.W. the Grand Master delivered an impressive address in the refectory in replying to his toast, and his


    son, the newly-installed Master, made an interesting reply to his toast.


    Owing to his military duties preventing Bro. Leonard Teagle being present at the usual installation date, the


    ceremony had been postponed as above.


    ————————


    ETERNAL AGES AND EONS.


    –⸱––÷––÷––⸱–


    Ernest Crutcher, M.D., 32°,


    ———


    Nothing on earth is supernatural, but many things are supernormal. Nothing belonging to earth is outside


    natural law and order, nor is God a vengeful Being, wreaking anger on silly man because of some alleged


    sin. The sin of to-day is quite the opposite to that in yesterday's time, and there is reason to think some acts


    and ideas of to-day may be differently regarded in the future.


    Nothing is supernatural, though it may be superhuman. If one realises that 90 per cent. of the mind is


    subconscious, he may partly comprehend how blind he is to multitudinous conditions. One only partly


    perceives anything at all. The natural is but a projection of the supernatural, and the supernatural but the


    culmination of the natural. With unfolding sense, we will progress in comprehension and adoration of the


    Creator. Some men, like the East Indian, have lived the life of every religion, only to find that each leads to


    God.


    The infinite purpose of life is unfoldment, individuation, complexity, becoming different, constantly


    evolving new faculties and functions, which, in turn, provoke other specialisations, new capabilities and


    forces, with added duties and complications. The meditative mind is stunned with the ramifications and


    enduring endlessness of it all. Nothing perishes, however it changes, nor does chance enter into these


    changes. Law governs, inscrutable law and destiny.


    Sir Oliver Lodge said:




    "The ages of the earth's past seem to have been a sort of preparation for the life and the mind that now


    is, and for the mind that is to come. By faith we feel bound to suppose this: that there is a deep plan


    and meshing in it all, and the ultimate outcome will be worth while."


    The erudite Jeans wrote: "The trembling universe is balanced with unthinkable precision."


    Looking backward through the ages, we find a slow, constant evolution of Nature and all her works. There


    was no haste, lest the baking be spoiled. Slowness seemed imperative, that the developing processes properly


    mould and formulate, requiring interminable time and cataclysmic upheavals, destructive yet creative. The


    crash of structures or wreck of continental mountain ranges was never without design. From every such crash


    came new forms of beauty or fresh features of utility meant for creative forces to remodel and frame. This


    planning declares a Planner. The continuing purpose of this vast time was to fit successor forms and planes.


    Without such destructive acts and agencies, the present unfolding could not have been.


    This indifference in lapse of time and incidental unfolding augurs a great purposed lapse to effect


    individuation. Evolution seems to proceed in measured steps, and the step from one era involved a long step.


    Man alleged the top of evolutionary effort, in common with all else in known creation seemed to demand


    ages to effect his unfolding to Now. This augurs that he has a long way before him. He is but lately erect in


    stature, with many vestigial parts still clinging to his physical form that are gradually being shucked away,


    displaced by other parts and utilities of structure, proclaiming a path that reaches so far into the future that


    were we to know the distance our hearts would fill with dismay. Fortunately, we cannot foreknow our fate


    nor see the long pathway. One day at a time is our duty; nor do we always perceive the work of the life-day


    when it has ended. "The extent of the possible revelation is measured by the breadth and depth of the


    recipient," said Doctor Maynard.


    There is a plan in every intelligent man's life. Does this not proclaim a plan by the Creator and His creative


    forces?


    There is Intelligence in every natural feature—plant, tree, shell, stone. There is inherent in each a force for


    intelligent planning of its physical development. The problem for solution is: What is the Purpose?


    The earth life of man is so brief and uncertain it simply has to have a renewal, a new opportunity, a future no


    less in doubt than a past, for this complex being could not have grown in a brief moment of months, and this


    momentary career we mostly endure is of small consequence and cheat unless there is a sequel to it, however


    imagined One life cannot fulfil the unfoldment. There have been untold years involved in which we were


    engaged in experience—getting and individualising, while then using certain tissues and organs that are still


    present, but decadent and passing, with new needs for function on the plane we now occupy and toward an


    advanced one farther on. Such changes proclaim previous eras of a perpetually ongoing life, and justify the


    prophesy of successive lives that humanity will experience.


    We are not sums of parental heredity. We are quite unlike our parents. There is often resemblance, but the


    difference is so great that it is absurd to charge them with our unseemliness. We, ourselves, as children of


    our long past, wrought the fashion we present. Our ugliness, deformities, misconduct are the outgrowths and


    personification of what we sowed and wrought hitherto. Is it not just? In all fairness, should we not expect it?


    We may judge a man's previous life and indulgences by his physical presentment. How could some men ever


    acquire such grossness in one career? They brought the "bent" with them out of previous habits. The beauty,


    symmetry, grace of others are outward and visible signs of excellence in another life, in thoughts, desires,


    indulgences and habits, that became second nature. We reproduce ourselves only out of precedent graftings


    and buddings. Each is architect of his own habitat.


    Your body represents only you, formed and shaped in myriad lives, endurings, mouldings—the "architect of


    Fate working in the walls of Time." Every shred is verily your own and yourself, created in the image and


    likeness of the god within yourself.


    "You are inwardly divine. Be that!" Destiny expresses itself through you. Be grateful and proud in its


    service.


    —"The New Age."


    ————————


    MASONRY AND ITS ALLIES HOLD TO THESE BELIEFS.


    –⸱––÷––÷––⸱–


    Among English-speaking peoples for some 250 years, Christianity and Freemasonry have stood as pillars on


    the right hand and on the left at the doorway to the secular temple of democratic self-government, writes


    Bro. James E. Craig (member of the editorial staff of the "New York Sun"). Circumstances, their joint




    participation in the revolt against authority, their common belief in liberty of conscience for the common


    man, united them in objectives even when they differed in ideology. Each in its own way has taught that


    personal integrity supplies the only enduring stone out of which a lasting social system can be constructed.


    They have agreed that first there must be good faith between man and woman before there can be good faith


    between citizen and nation and between government and government.


    It is true that Masonic thought and ecclesiastical thought have followed separate paths towards their common


    goal, the advancement, under God, of the essential dignity of the private human being. The dynamic of one


    has been Faith; that of the other, Reason. One long centred its interest on the importance of what a man be-


    lieves; the other on the importance of his going wherever enlightened intelligence might lead him. In the end,


    this faith and this reasoning have arrived at one common logical conclusion—that the doctrine of the


    Fatherhood of God necessarily postulates the doctrine of the Brotherhood of Man. The State, therefore,


    means to each of them, not a source from which all power is derived, but an agency through which the


    collective will of individual freemen may assert itself. But the matter goes far deeper than that. Perhaps it


    will profit us to consider some other things which Freemasonry, liberal Christianity, and the democratic


    theory of government as Allies have in common,


    ————————


    REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.


    –⸱––÷––÷––⸱–


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


    ———


    KANSAS. 1943.


    438 Lodges, 60,777 members, a gain of 1124.


    87th Annual Communication held at Wichita, 10th and 11th February, M.W. Bro, Cline C. Curtis, G.M..


    presiding. 14 P.G.M's. were present.


    In the course of his address the Grand Master said: "The democratic processes of life, which Masons of


    former generations have helped to build in times of peace, have helped to defend in time of war, are


    threatened by those who make war upon us now. The very existence of the Fraternity is endangered by the


    same enemies. Let us not forget, however, that the doors of the lodge can be closed as effectively by the


    indifference of its own members as by the ruthless decree of a dictator. . . . We do not solicit candidates. That


    is one of the time-honored principles which has made the Institution strong. Yet, if men did not petition for


    the Mysteries, the Order would die. Where will we find the answer? All about us is the material with which


    Masonry builds. If you and I are genuine Masons, if we are actually practising our Masonry, if we are


    Masons every day in the year, we will find the answer. We will find the answer when the designs inscribed


    upon the trestle board of the Supreme Architect have been engraved upon our very souls. The question is not,


    What is the membership of my Lodge? The question is, What is the available Masonic material in my


    community which has been led to the door of the Lodge by the example of the Lodge?


    'Do we inspire men to be Masons?"


    During the year 88 fifty-year buttons were presented.


    Special Communications were held to lay the foundation-stones of a City Hospital and an Indian Agency


    Building.


    There were 127 men, 154 women, 20 boys and 14 girls on the roll of the Masonic Home Board, of whom


    269 were in the Home.


    An oration was delivered by Bro. Everatt W. Freeman.


    The Reviews by M.W. Bro. Otto R. Saunders were limited to 32 pages. which included references to New


    Zaland's 1941 Communication.


    Grand Master: M.W. Bro. Charles S. McGuiness.


    Grand Secretary: M.W. Bro. Elmer F. Strain, Topeka.


    Grand Representative of N.Z.: R.W. Bro. Thomas C. Babb, Fredonia.


    ———


    NORTH CAROLINA-1943.


    318 Lodges, 26,592 members, a gain of 396.


    156th Annual Communication held at Raleigh, 20th and 21st April, M.W. Bro. James E. Shipman, G.M.,


    presiding.




    The Grand Master reported that travelling conditions made it impossible for him to make as many official


    visits as his predecessors in recent years had made, but that all the Masonic gatherings he had attended were


    most delightful experiences.


    There were about 350 more applications for membership in 1942 than in 1941, and from 1st January, 1943,


    to 15th April there were more than 300 applications in excess of the same period for 1942.


    During the year 22 fifty-year emblems were presented, also 216 twenty-five-year certificates.


    In the course of his Oration, W. Bro. J. C. B. Eringhaus, Grand Orator, said: "For the purpose of present


    appraisal the antiquity of Masonry is of comparative inconsequence. The important facts for our present


    consideration are, first, that here is an organization which for centuries past has dedicated itself to. high


    ethical, as distinguished from selfish craft, purposes, and, secondly, that it has attracted to its membership a


    cosmopolitan group of adherents which include both Kings and Commoners, Princes and Paupers, Presidents


    and Common People, men of affairs in Church and State and men of lowly station—all united in an


    enterprise which recognises and paramounts a practical concept of the Brotherhood of Man and the


    Fatherhood of God and the liberties and tolerances that flow from this recognition."


    The Oxford Orphanage provided care for 345 children during the year. It was necessary to discontinue the


    Singing Class, which had been travelling the State for more than 65 years, and which during the past year


    had produced a net income of $15,000. Grand Lodge therefore voted an additional $5000 and urged the


    Lodge to try to obtain larger collections at Lodge meetings. etc.


    The Masonic and Eastern Star Home had seventy guests, with fourteen on home aid.


    The Charity Committee made grants totalling $575. The total expenditure of the Grand Lodge on Institutions


    and Charity was $56,575.


    Two Special Communications were held to conduct funerals.


    Grand Master: M.W. Bro. James W. Payne. Salisbury.


    Grand Secretary: M.W. Bro. J. H. Anderson. P.G.D.J.. Raleigh.


    Grand Representative at N.Z.: R.W. Bro. F. C. Wade, P.Prov.G.M., Christchurch.


    ————————


    GERMAN MASONIC PHILOSOPHY CONTRASTED WITH NAZI IDEALS.


    –⸱––÷––÷––⸱–


    The difference between Hitler's philosophy and that of the Masonic fraternity is nowhere more strikingly


    shown than in a German work printed in 1900. Called a "General Handbook of Freemasonry," it stated


    Masonry's case in the following terms: "Freemasonry is the activity of closely associated men, who,


    employing symbolical forms, borrowed chiefly from the Mason's craft and from architecture, work for the


    welfare of mankind, seeking to ennoble themselves and others, in order to bring into being a universal


    brotherhood of Humanity." The Freemasonry of conquered Holland is based on similar lines, the Dutch


    Constitutions containing the following: "Freemasonry searches for the sentiments common to all men, in


    order to unite the nations and pursue the object of destroying the prejudices which are the source of enmity


    between the nations. It strives to bring these principles into effect in social life, and gives support and help


    wherever efforts are being made to further the welfare of mankind on the same fundamental basis." Truth,


    tolerance, and a love of all mankind—basic principles of the Craft—are never found under the totalitarian


    form of government. That is why Masonry is suppressed whenever dictators ascend to power, and why the


    great philosophers and teachers of Germany and the conquered nations of Europe are now dead, interned, or


    exiled.


    ————————


    MASONRY IN JAPAN.


    –⸱––÷––÷––⸱–


    The Japanese Government has never permitted its Japanese men to join Freemasonry or any other similar


    fraternal organisation. There has been, however, an unwritten agreement that foreign Masons could carry on


    the work without interference as long as they did not parade or appear in Masonic regalia upon the streets.


    and did not accept any Japanese as a member. The agreement was rigidly adhered to, and only on one


    occasion, with the consent of the Government, did Masons appear in public. At that time, Masons officiated


    at the funeral of the Hon. George W. Guthrie, 33 deg., Active Member of the Supreme Council, 33 deg., for


    the Northern Masonic Jurisdiction, who died while he was U.S. Ambassador to Japan. The family requested


    a Masonic funeral, and permission was granted. With conditions in such an unsettled state, the District


    Deputy Grand Master of the Grand Lodge of England has directed Japanese Lodges of that Jurisdiction to




    continue the regular summer recess until further instructions. The same course will be followed by the


    Lodges in Japan under the Grand Lodge of Scotland,


    ————————


    GRAND MASTER'S VISITS.


    –⸱––÷––÷––⸱–


    HAWKES BAY.


    Notable amongst recent events was the official visit of the Most Wor. Grand Master, M.W. Bro. Herbert G.


    Teagle, when visits were paid to Lodge Rawhiti, No. 66, Dannevirke. Scinde Lodge, No. 5, Napier, and


    Waikaremoana. No. 158, Wairoa. A combined meeting of Lodges in Northern Hawkes Bay was held in


    Scinde Lodge. No. 5. Napier, on Wednesday, 21st July, 1943, when a Third Degree was worked. Our newly-


    raised brother will carry pleasant and everlasting memories of that evening.


    The visit of M.W. Bro. Teagle will long be remembered by the brethren who attended the various receptions


    by reason of the inspiring addresses delivered.


    ————————


    THE GLORIOUS SUCCESS OF FAILURE.


    –⸱––÷––÷––⸱–


    (Rev. Dr. Paul Little, Rector All Saints' Episcopal Church, Los Angeles, California.)


    ———


    In the Epistle to the Hebrews written by an unknown author we read the following startling statements:


    "Were slain with the sword . . . Of whom the world was worthy."


    Rightly interpreted and understood, failure can be a greater friend than foe. Success and failure are not like


    day and night, heat and cold, mutually exclusive; night the absence of day, and cold of heat. Success and


    failure subtly interpenetrate. The ground beneath the peach trees is covered with pink petals. If every


    blossom set to fruit, would that mean success? The tool of the carver is dulled and worn. Is that a failure? Is


    the life of the dead soldier a wasted life? What though his arm can strike no more, what though he is buried


    in a lonely and a nameless grave!


    Did the blossom fail that withered in obedience to that law that sought for quality rather than insignificant


    quantity of fruit? Did the carver's chisel fail that, in wearing away the wood, was itself worn away for very


    faithfulness? Did the brave heart fail though the soldier fell? To gather the spear-points like a sheaf of arrows


    into his breast and make for liberty was death, but NO failure. It was supremest victory, indeed a


    consummate success.


    But what if the peach tree bloomed in vain? -What if no fruit ripened that year? What if the carving failed?


    What if the cause was lost for which the warrior died? Would these be failures? A thousand times NO. The


    peach ovule that did its best to swell into fruit, the tool that was true steel, and the soul that was true unto


    death succeeded. Each was true to itself and each fulfilled its mission. Thus, the outward may perish while


    the inward is renewed. The plan that we may conceive may fail, the cause that we love may be defeated,


    while we, loyal to our convictions, true to our principle, blazing away at our gun, are a success and not a


    failure.


    In our humble judgment, failure is never an absolute word but always relative, and the only real failure is


    INSIDE, not OUTSIDE; WITHIN, not WITHOUT. The tragic failure is not being true to the best we know.


    In a sense, an outside failure may be the greatest sort of blessing. True heroism is doing what is right, no


    matter what it costs, no matter how much it is worth. The discerning Ruskin says: "It is better to prefer


    honorable defeat to a mean victory, to lowering the level of our aim that we may more certainly enjoy the


    complacency of success." Oh for the strength to fail for a noble cause! To fail gloriously, because


    honourably; to be poor, but clean: to have fortunes broken but conscience whole. To have fame. pleasures,


    plans, and even friends failing OUTSIDE, but honour unstained, principles inviolate, integrity integral, no


    failure INSIDE.


    The blood of the martyrs, was it in vain? No. indeed, the blood of the martyrs was the seed of the Church,


    Savonarola. Huss, Jerome of Progue died with a burning vision but were burned at the stake. Were they


    failures? NO. The blaze of their burning lightened the way by which Martin Luther, Calvin. Zwingli, and


    Knox came out of the dark to be the leaders of the new world. Considered from a worldly point of view,


    Christ's death was a supreme failure, and yet it was the supremest victory. Truly. "Of Whom the world was


    not worthy."


    —"Scottish Rite Bulletin."




    ————————


    SPECULATIVE FREEMASONRY.


    –⸱––÷––÷––⸱–


    C. C. Hunt, Grand Secretary.


    ———


    The claim that Speculative Freemasonry began with the organisation of the Grand Lodge of England has


    been exploded many times, but it dies hard. The facts do not support it, but why heed facts when they


    contradict pet theories? The theories of historians have been likened to the hypotheses of the scientist, and to


    some extent they are alike, but there is a vast difference in their application. The scientist uses his hypothesis


    as a tool, not a creed. It is the temporary bridge over which he crosses the stream of the unknown to greater


    knowledge. The historian, on the other hand, is apt to think of his theory as an established fact, and he treats


    all data which contradicts his theory as untrue.


    The oldest Masonic manuscript we have, the Regius of about 1390, speaks of kings, princes, lords, etc., as


    being Masons, and even at that time and earlier, the symbolism of Masonry was widely taught in some form.


    One of the most important liturgical writers of medieval times was William Durandus (1237-1296). He was


    called the "Speculator," from the title of one of his books. "Speculum Judiciale." The Pope offered to make


    him Archbishop of Raverina, but he refused. So far as is known, he belonged to no religious order, although


    two such orders claim him. He died at Rome in 1296.


    Perhaps the one of his works of most interest to Masons is the "Rationale Divinorum Officiorum," which


    was written in 1286 and contains the following Masonic symbolism as quoted in Miscellanea Latomorum:


    "The circular staircases, which are imitated from Solo,mon's Temple, are passages which wind among the


    walls, and point out the hidden knowledge which they only have who ascend to celestial things."


    "All the stones are polished and squared, that is holy and pure, and are built by the hands of the Great Work-


    man into an abiding place in the Church; whereof some are borne, and bear nothing, as the weaker members,


    some reborne and bear, as those of moderate strength, and some bear, and are borne of none save the Corner


    Stone as they that are perfect. All are bound together by one Spirit of Charity, as though fastened with


    cement; and those living stones are knit together in the bonds of peace."


    "The cement, without which there can be no stability of the walls, is made of lime, sand, and water. The lime


    is fervent charity, which joineth to itself the sand, that is, undertakings for the temporal welfare of our breth-


    ren; because true charity taketh care of the widow and the aged, and the infant and the infirm; and they who


    have it study to work with their hands, that they may possess wherewith to benefit them. Now the lime and


    sand are bound together in the wall by an admixture of water. But water is an emblem of the Spirit. And as


    without cement the stones cannot cohere, so neither can men be built up in the heavenly Jerusalem without


    charity."


    "Again, in the Temple of God, the foundation is Faith, which is conversant with unseen things; the roof,


    charity, which covereth a multitude of sins. The door, obedience, of which the Lord saith, If thou wilt enter


    into life, keep the commandments. The pavement, humility, of which the Psalmist saith, My soul cleaveth to


    the pavement. The four side walls, the four cardinal virtues, justice, fortitude, temperance, prudence. Hence


    the Apocalypse saith, The city lieth four-square." —"Iowa Masonic Library."


    ————————


    GRAND COMMANDER'S MESSAGE.


    –⸱––÷––÷––⸱–


    COARSE LANGUAGE.


    ———


    John H. Cowles„ 33°, Sovereign Grand Commander.


    ————


    From the days of Aristophanes, Chaucer, Boccaccio, Rabelais and Shakespeare, down to burlesque shows


    and musical comedies of our own time, remarks and stories of a risque nature have regaled mankind in their


    lighter moments. In the case of Shakespeare, the critics agree that the vulgarity which is found in certain


    portions of the unexpurgated editions of his plays could well be eliminated without detracting from their


    greatness, that these passages were inserted by that master of the English language because he was writing


    for the stage of the Elizabethan era, which called for a certain amount of that kind of coarse comment else no


    playwright could have hoped to have filled the theatre of that period.




    This is but another way of saying that in all ages there have been groups of individuals, some of them


    regarded as otherwise respectable and good citizens, who told and enjoyed listening to stories which could


    not be told in mixed company. There is the well-known story of President Ulysses S. Grant, who attended a


    stag dinner. Some officer wanted to tell a story which was of questionable character and, before beginning,


    asked: "Are there any ladies present?" "No." rejoined President Grant, "but there are gentlemen present."


    Similarly, there are those who attend lodge meetings and, during an interim in the proceedings, think it is


    great fun to regale their fellow-members with stories that are risque. No doubt these members think they are


    being good fellows, but even were one to concede that, under some circumstances, such stories are


    permissible—a concession that is highly debatable—the lodge room and its immediate environs are


    assuredly not the proper place for such conversation.


    The proof of the correctness of such a contention will readily be found if each Mason will but ask himself,


    "Why do I attend Lodge?" The member gives up an evening of valuable time from a busy business and social


    schedule. Attending Lodge is a member's duty—yes, but it is also a cherished and wholesome privilege.


    Masonry is not a church, although its teachings parallel the best that Christianity reveals. Neither is Masonry


    a mere social club, yet its fellowships are close and dear. When the routine business of a meeting has been


    transacted, the members feel that they are in a mental garden where grow those blessings of human


    comradeship anc. understanding and spiritual uplift that inspire men to renewed and better effort in the hurly-


    burly of life's daily grind and struggle. To bring into such an atmosphere that which savours of the coarse or


    ribald is a desecration of all that Masonry holds precious. As the Apostle Paul so aptly comments: "For to be


    carnally minded is death; but to be spiritually minded is life and peace." — "The New Age.-


    ————————


    OBITUARY.


    –⸱––÷––÷––⸱–


    It is with deep regret we report the passing to the Grand Lodge above of W. Bro. H. Neilson, P.M. Lodge


    Lion, and latterly of Lodge Heretaunga, and W. Bro. J. M. de Montalk, P.G.S., P.M. Lodge Taniwha, No.


    166, and latterly of Lodge Te Mata, No, 298.


    ————————


    HAWKES BAY NOTES.


    –⸱––÷––÷––⸱–


    The regular monthly Convocation of Heretaunga, No. 38, was held on Thursday, 2nd September. The work


    of the evening, an exaltation, was conducted in a very efficient manner, as was evidenced by the remarks of


    R.E. Comp. J. W. Elliott, Grand Supt., at the festive board, when he complimented V.E. Comp. S. I. Jones,


    First Principal, on the enthusiasm of the Chapter and the encouragement provided to all by the regular large


    attendances.


    When investing R.E. Comp. Dobson, P.G.H., as Scribe E. of Rawhiti Chapter, No. 66. Grand Supt. R.E.


    Comp. J. W. Elliott pointed out that R.E. Comp. Dobson had carried out the duties of Scribe E. to the


    Chapter in a most efficient and capable manner for


    29 years, missing only one meeting in the whole of


    that period. Truly a wonderful achievement, and


    Rawhiti must be very proud of their Scribe E. and


    the noble work he is doing for the Chapter.


    Conspicuous amongst those present at Rawhiti were


    M.E. Comps. R. A. Gillespie, P.G.Z., John Hobson,


    P.G.Z., and R.E. Comps. J. H. Wilkins, P.G.J., E. E.


    Bott, P.G. Supt., and C. J. Hansard, P.G.Supt. They


    never seem to grow old but just "grow up in


    Freemasonry" with the younger generation, who are


    inspired by the work they achieve and the time


    given to Capitular Freemasonry and the Craft in


    general.


    R.E. Comp. J. H. Wilkins, P.G.J.. has been in


    indifferent health for some time, and it is pleasing


    to see him about again. We trust he will continue to


    improve and ere long be restored to normal.




    To suit the wishes of the Prov. Grand Master, some Installation dates have had to be rearranged.


    September was a busy month for R.W. Bro. Edgar C. Hurdsfield, Prov.G.M., and his Grand officers.


    The date of the usual regular meeting of Abercorn, No. 30. in September was advanced to allow of brethren


    attending Installations, the substituted date being 14th September.


    W. Bro. R. H. Davis, W.M. of Omarunui, No. 216, has been fully occupied since his elevation to the chair.


    First an unofficial visit to Te Mata, No. 298, which that Lodge returned shortly afterwards, when Te Mata


    officers worked a Second Degree at Omarunui. Immediately following this was an official visit to Te Mata,


    when Omarunui worked a Second Degree for Te Mata. Shortly was to follow a visit from W. Bro, Longly,


    W.M. Heretaunga, No. 73. In between times there has been the official visit of the M.W. the Grand Master,


    when W. Bro. Davis acted as Junior Deacon at the combined meeting. Well done. W. Bro. Davis, may your


    work on behalf of Freemasonry be ever continued.


    Now that Home Guard and E.P.S. duties are not so exacting, brethren have more time to attend to Masonic


    duties, and this is much in evidence in Hawkes Bay by the resuscitation of official visiting on a more


    frequent scale. Many difficulties are still to be overcome, foremost of which is travelling, and that applies


    more so in visiting some of the more distant Lodges from the main centres.


    In proposing a toast to Bro. W. Millar, retiring Tyler of Lodge Te Mata, No. 298, R.W. Bro. Waugh,


    P.P.G.M.. eulogised in a very fitting manner the services rendered to Lodge Te Mata by Bro. Millar during


    his 14 years and 2 months' term of office as Tyler. During that period Bro. Millar never missed a regular


    meeting—surely a period record. In replying, Bro. Millar said he hoped to continue attending regular


    meetings for a much longer period than that as served as Tyler. Good health and fraternal good wishes for


    the future, Bro. Millar.


    Bro. George Bott, of Lodge Abercorn, is now stationed in the Fiji Group, he having been attached to the Air


    Force.


    Bro. E. C. Nisson, of Abercorn, and now in H.M. Navy, was welcomed home on leave at last regular meeting


    of Lodge Abercorn.


    Congratulations are extended to those Wor. Brethren who have been elected to Grand Lodge from H.B.


    district: W. Bro. Geo. Young, A.G.D.C.; W. Bro. Eric Common. G.S., and W. Bro. Ken Gillespie, G.


    Pursuivant.


    W. Bro. T. H. Roach is to be congratulated on his recent appointment as a J.P.


    W. Bro. R. W. Carpenter, S.G.D., has been a very consistent attender at Installation meetings. A busy


    brother, but never too busy to miss an opportunity to serve Freemasonry.


    R.W. Bro. J. J. Pickett, P.G.W. (that Grand Old Man), continues to support the Prov.G.M. as S.G. Warden at


    many Installation meetings.


    At Te Mata Installation meeting the R.W.Prov.G.M. congratulated the Lodge on the splendid new tesselated


    pavement beautifying and adorning the Temple—a recent acquisition, it being a gift from Bro. C. B. A.


    Dillon, I.G.. Lodge Te Mata. Bro. Dillon has previously provided other generous donations to Lodge Te


    Mata, and his gestures in this direction are greatly appreciated by all his brethren.


    Rather a unique gathering took place at Lodge Napier, No. 268, on the occasion of the N.Z.P.B. and S.A.


    Assn. conference at Napier, on Thursday, 26th August. The Worshipful Master, W. Bro. C. W. Nash, who is


    in the Air Force, but happened to be on leave, presided and extended a very cordial welcome to R.W. Bro. J.


    A. Nash, Prov.G.M. of the Ruapehu District, and R.W. Bro. W. G. Rudd, Prov. G.M. of the Nelson and


    Marlborough Districts, and about sixty visitors connected with the Power Boards and Supply Authorities


    Assn. A First Degree was worked, and distributed between a number of the visitors, and although they had


    come from various Lodges all over New Zealand they did their work remarkably well. Later, in the refectory,


    two hours were spent in music, song and story, and when the time came for departure many were very loth to


    leave. The gathering will live in the memory of those present for a very long time.


    ————————


    TARANAKI NOTES.


    –⸱––÷––÷––⸱–


    The Grand Inspector-General for the Northern District, V. Ill. Bro. Colonel Sir Stephen Allen, paid a visit to


    the Taranaki Rose Croix Chapter on September 17th. The occasion was the Induction as M.W.S. of Bro. Dr.


    D. Steven.


    Sir Stephen took part in the ceremony and in the refectory gave an interesting address.




    Ill. Bro. Dr. W. T. Simmons, 30 deg., was also present, and gave the address to the officers. Others taking


    part in the ceremony were Ill. Bros. McAllister, Lacey, Humphrey, Drury, and P.M.W.S. Knewstubb,


    Richardson, Ferguson and Niblock.


    On the following evening V.Ill. Bro. Colonel Sir Stephen Allan attended a meeting of Pukekura R.C. Chapter


    in New Plymouth, when a degree was worked.


    The weather was exceedingly unkind to the V.I. Inspector-General, the weekend of his visit being perhaps


    the worst experiencd during this winter. The visit was greatly appreciated and the Rose Croix members much


    encouraged thereby.


    At the August meeting of Mt. Egmont Lodge. No. 870, E.C., the P.Ms. worked the degree (Initiation), W.


    Bro. J. Lobb, father of the candidate, being in the chair.


    The September meeting of Patea Kil., No. 18, was conducted by Servicemen Brethren, W. Bro. G. P.


    Pettigrew in the chair.


    Te Henui Installation passed off very happily on September 14th. R.W. Bro. J. C. Barclay, Prov.G.M., was in


    charge, and everything went well. Bro. S. G. Rimmington, the newly-installed Master, is a Mason of long


    standing, having been initiated in Madras (India) in 1896. He has had experience as a member of many


    Lodges and of various Constitutions, and joined up with the N.Z. Constitution at Stratford in 1911.


    Taku Hoa B.A. Chapter Installation meeting took place during the month, when Ex. Comps. Tattersall,


    Littlejohn and Beattie were installed as 1st, 2nd and 3rd Principals respectively. The G. Supt., R.E. Comp.


    W. W. Thomson, conducted the ceremony. The attendance was good and very representative. The Scribe E.


    of Taku Hoa has been in office for many years and the G.Supt. complimented Ex. Comp. Burrows on his


    splendid service.


    ————————


    MANAWATU NOTES.


    –⸱––÷––÷––⸱–


    At the September meeting of Huia Lodge the First Degree was conducted by the floor brethren. The W.M.,


    Bro. Newton, welcomed R.W. Bro. J. A. Nash, Prov.G.M., and Grand Lodge officers on their official visit.


    Bro. Stan. Wilson, recently returned from the Middle East, received a most hearty welcome, and the brethren


    of Huia are very grateful to Capt. Wilson for the Rough Ashlar he brought from King Solomon's quarries and


    presented to the Lodge.


    R.Ex. Comp. W. A. Waters, Grand Supt. of the Ruapehu District, has had a very busy time lately attending


    Royal Arch Chapter Installations at Wanganui, Marton, Dannevirke and Manawatu.


    During the recent Power Boards Conference in Napier, the Master, W. Bro. J. S. Hornblow, and his Wardens


    at tending the Conference, paid a visit to Victoria Chapter and received a very cordial welcome.


    The Companions of Manawatu Chapter accompanied Ex. Comp. T. B. Worrall, 1st Prin., on an official visit


    to Hinemoa Chapter, Wellington, where W. Mark Master, W. Bro. N. A. Nash and the officers of Manawatu


    conducted the Mark Degree. R. Ex. Comp. Waters, Grand Supt., was in attendance, and expressed the wish


    of the Manawatu Companions that these interchanges of visits would long continue.


    The junior officers of Manawatu Kilwinning entertained the Master, W. Bro. J. S. Hornblow. and his


    Wardens at a social evening, this being in return for a similar function given by the Master and his Wardens


    last month.


    Congratulations to W. Bro. H. Thorburn on his appointment as Asst-Grand Director of Ceremonies.


    Last month a complimentary meeting was held by Lodge Rangitikei, No. 38, to commemorate the fifty years'


    membership of W. Bro. J. E. Walker. There was a large attendance, including M.W. Bro. G. Russell, P.G.M.,


    R.W. Bro. H. A. Lamb, Grand Secretary, V.W. Bro. H. Hatch, Pres. B. of B., and a large number of G.L.


    officers and many Worshipful Masters and brethren. R.W. Bro. J. A. Nash, Provincial Gand Master,


    presided, and delivered an address dealing with W. Bro. Walker's career as a Mason, and the many offices he


    had filled in the Lodge, of which at the present time he is Director of Ceremonies, a position he has held for


    some years. He is also a member of the Board of G.P. He then presented to W. Bro. Walker on behalf of the


    Lodge a magnificent Jewel with "50 years" worked in. W. Bro. Walker, when expressing his thanks, referred


    to the early days of the Lodge and the happy times he had spent in Lodge Rangitikei. He would prize the


    Jewel presented to him until the end of his life. Later a banquet was held at the Town Hall, where the usual


    toasts were honoured. A very kindly letter was written by the M.W. the Grand Master and V.W. Bro. Cathie,


    Pres.B. of G.P., expressing their regret in being unable to attend, and sending their best wishes to W. Bro.


    Walker.




    W. Bro. S. H. Snell, P.A.G.D.C., has been appointed to the position of Grand Chaplain, and the brethren


    throughout the Territory heartily congratulate our genial W. Bro. on his appointment.


    Lodge Te Awahou held its annual Ladies' Night on 12th August, W. Bro. Roi Rangiheuea and his sister


    welcomed 100 guests. R.W. Bro. J. A. Nash, Prov.G.M., acted as M.C., and Bro. Te Awe Awe's orchestra


    supplied excellent music. On Tuesday, 24th August, W. Bro. G. F. Smith, I.P.M., occuped the chair to


    initiate his son, and many Grand Lodge officers and visitors were present. One of the candidate's shipmates,


    Bro. W. Hardy, of Lodge Phoenix, Westport, was present at the ceremony, and Bro. Smith was showered


    with congratulations. On Tuesday, 10th August, Te Awahou, at the request of Lodge Victory, Nelson, raised


    an Air Force brother, and at this meeting the brethren were delighted to welcome Bro. Rev. Datson, who is


    going to be an acquisition to Te Awahou.


    ————————


    SOUTHLAND NOTES.


    –⸱––÷––÷––⸱–


    The 60th anniversary of Lodge Victoria, No. 147, held on 14th September, marked an important milestone in


    the history of this Lodge, which at one time was under the banner of the Irish Constitution.


    There was a good attendance of members and visitors, including R.W. Bro. A. Noble, Prov, G.M., and Grand


    Lodge officers. A most interesting address was given in the Temple by R.W. Bro. A. Derbie, P.Prov.G.M.


    This was followed in the refectory by a "talk" by W. Bro. N. J. Brokenshire, the senior member of the Lodge.


    outlining a number of interesting "happenings" in the early days.


    R.W. Bro. E. C. Smith, D.G.M., will visit Lodge Southland, No. 273, on 13th October. This Lodge initiated


    four candidates at its September meeting.


    V. Ex. Comp. W. Kelman, T.I.M., and officers of Southern Cross Cryptic Council No. 3 paid their annual


    visit to Gore on Saturday, 11th September, and initiated seven members of Huiroa Royal Arch Chapter into


    the mysteries of this beautiful branch of Capitular Freemasonry. There was an attendance of 30 R.A.


    Companions, one of the largest meetings since the inauguration of this progressive Council.


    R.W. Bro. A. Derbie, Chairman, and Bro. Jas. L. Sutton, Secretary, Invercargill Freemasons' Hall Co., are


    making good recoveries after their recent illnesses.


    Ex. Comp. B. J. Perkins was installed First Principal Southern Cross Royal Arch Chapter, No. 3, on 22nd


    September, in the presence of a good attendance, by R.Ex. Comp. G. H. Brown, Grand Supt.


    An outstanding feature of this meeting was the presence of M.Ex. Comp. W. H. Sandford, G.Z., who was


    paying an official visit to the Southland District.


    The previous night the M.Ex. Grand Z. attended in his official capacity the monthly convocation of Huiroa


    Royal Arch Chapter, No. 47 (Gore). R.Ex. Comp. G. H. Brown, Grand Supt. of the District, was also in


    attendance.


    The death recently occurred at Auckland of Ex. and Perf. Bro. A. E. N. Smith, who at one time was resident


    in Invercargill and was a member of Murihiku Rose Croix Chapter, No. 36.


    V. Preceptor Wm. F. Irvine and officers conducted the degree of Knight Templar in an impressive manner at


    the quarterly meeting held at Invercargill last month. Frater A. W. G. McKee will be installed Preceptor on


    the 20th October.


    The installation of Wallace Royal Arch Chapter, No. 34, will be held on October 16th.


    The installation of Lodge Switzers, No. 223, was held on September 1st and again attracted a good


    attendance. The ceremony of installing Bro. Arthur W. Ferris into the chair of K.S. was ably conducted by


    the Prov. Grand Master. The ladies who prepared the banquet for this meeting were present at the festive


    board and took a keen interest in the proceedings.


    The Master of Lodge Clinton, No. 183 (Otago), accompanied by several brethren, was present at this


    meeting. Southern Cross Royal Arch Chapter, No. 3. has had a good year under the leadership of V. Ex.


    Comp. H. J. J. Pierce, 1st Principal.


    Bro. J. Crawford. who was invested as Tyler at the recent installation of Lodge Aparima, No. 77, has served


    in that office for 19 years.


    R.W. Bro. Alex. Derbie, P.Prov.G,M., will be elected to honorary life membership at the October meeting of


    Lodge Victoria, No. 147.


    Owing to war conditions, it has been found necessary to hold the Installation of Lodge Mataura, No. 174, on


    the afternoon of October 9th.




    The death recently occurred in the North Island of W. Bro. J. M. Aitken, P.S.G.D., a highly-esteemed Past


    Master of Lodge St. John, No. 94, and P.Z. Southern Cross Royal Arch Chapter. No. 3. Bro. R. Scott, a


    member of Lodge Waitaki and Wallace Royal Arch Chapter, also answered the call to the Grand Lodge


    above.


    Past Master's Jewels were presented to W. Bros. W. M. Cruickshank (returned from overseas) and W. G.


    Duff at the recent Switzers Installation.


    There was an excellent attendance of members and visitors at the installation of Lodge Mokoreta. No. 63,


    held at Wyndham on September 9th, when Bro. S. W. Stewart was placed in the chair of K.S. by R.W. Bro.


    Andrecv Noble, Prov.G.M.


    Ex. and Perf. Bro. H. C. Mackenzie, M.W.S., and officers of Murihiku Rose Croix Chapter, No. 36,


    conducted the ceremony of Perfection at the quarterly meeting held on September 29th.


    The Combined Social Committee, under the chairmanship of Bro. J. T. Bath, has experienced another


    successful year. R.W. Bro. A. Derbie, chairman of the Invercargill Freemasons' Hall Co., attended a recent


    meeting and congratulated them on their splendid effort.


    The attendance at the installation of Bro. Webb as Master of Lodge Aparima, No. 77, was the largest re-


    corded for many years past.


    Officers of Lodge Mataura, No. 174, conducted the ceremony of initiation at their September meeting.


    ————————


    OTAGO NOTES.


    –⸱––÷––÷––⸱–


    August was a busy month for the North Otago group, which includes the three Oamaru town Lodges


    (Waitaki, No. 11, Oamaru-Kilwinning, No. 82, and Oamaru, No. 260), Palmerston, No. 26. Ngapara, No. 68,


    and Kurow, No. 164, all under the superintendence of V.W. Bro. J. S. Duncan, Asst.-Prov. G.M.


    On the 11th a large party from Oamaru Lodges visited Waimate on the occasion of the Installation of W.


    Bro. D. K. Watson at Lodge St. Augustine, No. 99. Though this is a Canterbury Lodge, very cordial relations


    are maintained with this near neighbouring Lodge. Then, on the 21st, another large contingent attended the


    Installation of W. Bro. C. M. Olsen by V.W. Bro. Duncan and local Grand Lodge officers. The proceedings


    were somewhat protracted, and it was late (or early) when some of the brethren reached their homes. Credit


    is due to several members who arranged transport, at some sacrifice it is feared of their own travelling for a


    while. But sacrifice brings its own reward, and appreciation from others who benefit. Our thanks are due to


    these unselfish brethren.


    On 1st September the Installation of W. Bro. W. Atkinson as W.M. of Oamaru Lodge, No. 260, took place.


    This is his second term as Master, and it will compensate him for being transferred from Oamaru to Dunedin


    soon after being placed in the Chair of K.S. some years ago. A large number of visitors were present, all


    Lodges in the district being represented, and other visitors from further afield honoured the occasion. The


    past year has been a trying one for W. Bro. W. D. Neill, and no doubt for most Masters, and it is to be hoped


    that the new year will see world conditions improve. V.W. Bro. Duncan and Grand Lodge officers carried


    out the ceremony with dignity and impressive effect. We missed the presence of R.W. Bro. J. M. Forrester,


    who was indisposed, and we hope he will soon be restored to good health again. This well-beloved Bro.


    again has agreed to fill the position of Organist to Oamaru. No. 260. W. Bro. Blackgrove acted as organist


    for the occasion, and he was ably assisted by a small orchestra, while Bro. L. T. McClelland rendered the


    sacred solo "The Holy City" in the Temple. W. Bro. W. Miller, P.G.D.C., was in charge of proceedings, and


    those taking part were W. Bros. H. J. Jenkins, P.G.S.; E. D. Watts, P.G.S.; H. Barclay, P.G.S.; H. S. Cox,


    P.G.S.; J. Miller, P.G.St.B.; G. H. Scott, G.S.; W. Bros. Turvey, Rushton and Olsen. In the refectory a


    quartette of brethren of all three town Lodges rendered two pleasing items, and requests have been made, it


    is said, for the assistance of these brethren for future functions. V.W. Bro. Duncan gave a most inspiring


    address in his reply to the toast of Installing Master and assisting G. Lodge officers.


    It is hoped to make up a large party to visit Kurow Lodge, No. 164, for its installation night on 23rd Septem-


    ber, and during October both Ngapara and Oamaru-Kilwinning have their Installations.


    One of the somewhat infrequent meetings of Rose Croix, North Otago 238, took place also in September,


    while Royal Arch Chapter Waitaki-Kilwinning, No. 8, held its Annual Convocation and Installation and


    Investiture on 17th September. The First Grand Principal, M. Ex. Comp. W. H. Sandford, was expected, and


    a treat awaits Comps.




    Lodge Maori, No. 105, at its meeting on 6th September, passed an initiate of Service Lodge, No. 237 to the


    Second Degree. The best wishes of the brethren were expressed to the W.M., hoping that he will make a


    quick recovery from an operation he is to undergo within the next few weeks.


    Manuherikia Kil., No. 109, Alexandra. had a very enjoyable evening this month. Most of the charges were


    delivered by floor members. Their execution impressed the candidate and also surprised the assembly. The


    candidate, a popular local resident, is a son of one of the pioneers of the district. Opportunity was also taken


    to bid farewell to Flight-Sergeant Carl Iversen, Senior Deacon, who was on final leave. W. Bro. W. R. Lloyd


    Williams was on the sick list recently, and his presence was much missed.


    Morning Star, No. 192, held its Installation Meeting on 7th September, there being a record Board of I.M.


    This Lodge has had a very good year, and is to be congratulated on the excellent manner in which the


    proceedings were handled.


    Petrol restrictions still have a serious effect upon the number of Dunedin visitors who can journey to the


    country Lodges. For Clutha, No. 14, Installation, on the 13th September, only one carload of Dunedin Grand


    Lodge officers could make the journey. An excellent meeting, however, resulted, the attendance of local


    members being very satisfactory for the times we are going through. The Prov. G.M. gave members a long


    resume of the affairs of Grand Lodge and matters of local interest in the refectory. R.W. Bro. Dykes was in


    good form, and the brethren gained a great deal of administrative knowledge not usually passed on to them.


    The second meeting of the recently-formed Masters' Association in Dunedin was held recently in the Savoy,


    the attendance being 22 Masters and active G.L. officers. The Prov.G.M. (R.W. Bro. J. G. Dykes)


    encouraged discussions on all phases of G.L. and Lodge work, a very long agenda proving of much interest


    to those present. Consideration of many matters was postponed to the next meeting, which is to be held a


    short time before G.L. Communication in November. Masters of the North Otago group are anxious to know


    what is going on at these meetings, and have intimated that they desire to be present at the next. The Prov.


    G.M. is anxious that all Masters should take the opportunity to attend these meetings, as he is certain nothing


    but good can come from them.


    All brethren throughout Otago will regret to learn of the serious illness of V.W. Bro. Gilbert Waldie,


    P.G.D.C., of Service Lodge, No. 237. Bro. Waldie has been a very frequent and keen visitor to the country


    lodges, as well as city lodges. Unfortunately, his illness is such that it may be a long time before we see him


    in active service again.


    ————————


    NORTH CANTERBURY NOTES.


    –⸱––÷––÷––⸱–


    The Robert Burns Installation was a splendid function, and the newly-installed Master. Bro. Haberfeld, has


    every reason to be proud of such a night and such a crowd. Associated with R.W. Bro. Thompson. Prov.


    G.M., were R.W. Bros. John Du Feu. P.D.G.M., Chas. Flavell, P.P.G.M., and J. E. Purchase, Dist.G.M., E.C.


    It was very pleasing to see these brethren all sitting together, and associated with such a representative


    attendance of all ranks.


    R.W. Bro. George Vemm is out and about again, and will probably attend Acacia Installation.


    The emergency meeting of Ashley Chapter to receive M.E. Comp. W. H. Sandford and Grand Chapter


    officers was an excellent function. V.E. Comp. Monk, Z., and his officers conducted the ceremony of


    advancement on a companion, and it was done in the usual Ashley efficient manner. The Temple was


    crowded and the refectory proceedings right up to standard. M.E. Comp. Sandford said how he had enjoyed


    himself and E. Comp. Monk thanked him and his officers, including RE. Comp. Blackmore, for their


    attendance


    V.E. Comp. George Harlow, S.E.. of Ashley, is on the sick list, but is improving.


    W. Bro. John Palmer, of Ashley, is back at work and looking well.


    Southern Cross will stage a special last night function for W. Bro. Johnson soon, and it is hoped to have a


    full attendance as this Master has put a lot of good work into his Lodge.


    Ashley, Mairaki and Tawera are going strong and have plenty of work.


    Acacia have had a great loss through the death of their Master, W. Bro. H. Winter. W. Bro. Winter was a


    very popular Master and a good citizen of Waikari. Sincere sympathy is extended by our group and sister


    groups to Mrs. Winter and family and Acacia Lodge. The funeral was largely attended and was held in


    Christchurch, where Bro. Winter was very well known and highly respected.




    The Amuri and Acacia Installations are scheduled for October, and all Lodges are asked to try and help each


    of these functions by attending them both, and special attention will be given to the comfort and


    entertainment of visitors. The scenery in the Weka Pass and Waiau Gorge will be at its best, and the fishing


    season will be open, so come and have a run out to these meetings and improve your health and knowledge.


    R.W. Bro. E. C. Smith, Deputy G.M.. arrived home safely and is telling Southland of the delightful time he


    had in Canterbury and Westland.


    Cheviot attended Amuri recently and raised a brother for Amuri. W. Bro. Meyers, Master of Cheviot, did an


    excellent job, and the officers with him were in great form. It was very educational for Amuri to see the


    Scotch way of raising, and W. Bro. Frank David, Master of Amuri, thanked Cheviot for their attendance and


    Cheviot suitably responded. Bro. Guy Struthers put on several good songs and W. Bro. Ewart Wright


    presided at the organ and piano at the Amuri-Cheviot big night.


    W. Bro. Charlton Smith, Master of Kaikoura, and a carload of brethren hope to attend the Acacia and Amuri


    installations.


    The Cheviot Past Masters are doing splendid work in their Lodge.


    Owing to the funds of the W.O. and A.M. having a heavy strain on them at present, all Lodges in Canterbury


    are respectfully asked to see if their members can give an extra subscription as soon as possible and give this


    worthy object the necessary boost required to bring it up to safety level and prevent the strain causing too big


    a drain on it. All brethren are asked to try and help.


    ————————


    CRAFT LODGE INSTALLATIONS.


    –⸱––÷––÷––⸱–


    Palmerston, No. 26.—The Installation was held on 21st August, when S.W. Bro. C. M. Allen was duly


    installed by V.W. Bro. J. S. Duncan, Asst. Prov. G.M. of Otago, assisted by his G.L. officers. V.W. Bro. W.


    Miller, P.G.D.C., was G.D.C. After V.W. Bro. Duncan was admitted and duly saluted. R.W. Bro. E. C.


    Smith. Dep.G.M., and G.L. officers entered, The D.G.M. received the honours due to his exalted rank. W.


    Bros. W. B. Turvey, W.M. Lodge Waitaki, No. 11, W.D. Neill, W.M. Lodge Oamaru, 260, and W. Bro. T.


    H. L. Goodley, W.M. Lodge Karitane, 221. W. Bros. D. H. Scott and Mann. G.Ss., E. D. Walls. J. L.


    McPhail, and J. Purvis, P.G.Ss., and R. Cameron. P.G.S.B., assisted. Charter, etc., were presented by R.W.


    Bro. Forrester, P.G.W., and the address to the W.M. by H. J. Jenkins, P.G.S. The following officers were


    invested: Dep. M., W. Bro. M. Tew; S.W., Bro. J. A. Galloway; J.W., Bro. S. E. Smith; Chaplain, W. Bro. J.


    McGregor; Treasurer. Bro. J. S. Ferguson; D.C., W. Bro. Rolfe; S.D., Bro. Robbie; J.D., Bro. Hope; LG.,


    Bro. Service; Stewards, Bros. Sutherland, Park, Clearwater and Campbell; and Tyler. W. Bro. J. Purvis,


    P.G.G.. The D.G.M. delivered the Address to the Brethren. The lodgeroom was filled to its capacity, visitors


    from 13 Lodges being present totalling 38, besides members of Grand Lodge. We were indeed pleased to


    welcome R.W. Bro. Smith. D.G.M., as it was probably his first visit to this District, and the W.M. expressed


    his appreciaton. The W.M. also suitably thanked V.W. Bro. Duncan, Asst.Prov.G.M., for the interest he had


    taken in the Lodge. All afterwards adjourned to the Oddfellows' Hall, where the banquet took place. R.W.


    Bro. Smith, D.G.M., gave a very impressive address. The toast of the W.M. was proposed by W. Bro. Mann,


    P.G.S.


    ———


    Lodge Otangaki, No. 70, held its Installation last month, when W. Bro. N. H. Moar was installed by Bro. H.


    Bristow. The Prov. G.M., R.W. Bro. J. A. Nash. accompanied by a goodly number of Grand Lodge officers,


    was in attendance. The address to the Master was given by W. Bro. S. W. Oliver, G.S.; to the Wardens by W.


    Bro. J. H. Summer; and to the Brethren by W. Bro. S. H. Snell, P.A.G.D.C.


    ———


    Haeata, No. 272.—The installation of Bro. W. E. Bate as Worshipful Master was conducted on 20th


    September.


    ———


    Te Mata, No. 298.—The ceremony of installing Bro. Victor May was conducted by R.W. Bro. Edgar C.


    Hurdsfield, Prov.G.M., assisted by Grand officers, on the 15th September. There was a large attendance of


    sitting Masters and visiting brethren throughout the District.


    ———




    The Corinthian Lodge, No. 1655, E.C.—The accommodation of the Masonic Hall, in Martha Street,


    Thames, was taxed almost to its capacity on 28th August, when visiting brethren arrived in large numbers


    from Auckland and other parts of the province, the occasion being the Installation, when Bro. A. H. Gray


    was installed Master. A very cordial reception was accorded R.W. Bro. D. B. Patterson, D.G.M., who


    received R.W. Bro. F. E. McCullough, P.D.Prov.G.M. under the Irish Constitution. The Installing Master


    was W. Bro. W. G. W. Glessing, who was assisted by W. Bro. C. H. Jenkins, Dist.G.Sec.


    A pleasant function during the evening was the presentation by the Dist.G.M. of a handsome jewel to W.


    Bro. T. Bayldon, a gift from the brethren in recognition of the many services rendered to the Lodge by W.


    Bro. Bayldon.


    The following officers were duly invested by the new Master:—I.P.M., W. G. W. Glessing; S.W., A. G.


    Ross; J.W., J. G. Williamson; Chap., A. E. V. Edwards; Treas., N. J. MacGibbon; Sec., G. L. McKenzie; D.


    of C., T. Bayldon; S.D., J. Verran; J.D., A. J. Dickson; I.G.. H. Donkin; Stewards, G. Pearson and E.


    Plummer; Tyler. E. H. Johnston.


    ————————


    ROYAL ARCH INSTALLATIONS.


    –⸱––÷––÷––⸱–


    Victoria, No. 4, held its Annual Convocation on 18th September, when Ex. Comp. W. H. Shearer was


    enthroned as First Principal Z., Ex. Comp. C. D. Cox, Second Principal H., and Ex, Comp. John Edwards as


    Third Principal R.Ex. Comp J. W. Elliott, Grand Supt., accompanied by Grand Chapter officers conducted


    the ceremony.


    ———


    The Auckland Provincial R.A. Chapter, No. 9.— The 51st Annual Convocation was held at the Masonic


    Temple, St. Benedict Street. Auckland, on 15th September, in the presence of 128 Companions, including 54


    members of the Chapter. The First Principals of all Chapters in the district, and as far away as Pukekohe and


    Thames, were present. The Grand Superintendent, R. Ex. Comp. F. W. Herbert, was in attendance,


    accompanied by a goodly number of Grand Chapter officers. Ex. Comp. A. E. Cash-more was installed,


    invested and enthroned as First Principal by the Grand Superintendent, Ex. Comp. Thos. Bailey as Second


    Principal by V. Ex. Comp. E. McDonald. P.G. Soj., and Ex. Comp. H. G. Montgomery as Third Principal by


    R. Ex. Comp, Arch. Burns. Junr.. P.G.H. R.W. Bro. H. O. Searle, P.G.M., installed Bro. Thos. Bailey as


    W.M.M. The three Principals were addressed by R. Ex. Comp. A. C. Hallett, P.G.D.Z., R.E. Comp. F.


    Kirton. P.C. Sup. C., and R. Ex. Comp. G. H. Harle, P.G.J. respectively. The investiture of the officers was


    carried out by various Grand Chapter officers. M. Ex. Comp. W. Miller, P.G.Z., delivered the address to the


    office-bearers, and M. Ex. J. D. Webster addressed the Companions. V. Ex. Comp. T. G. Short was present


    as G.D. of C. The retiring First Principal was presented with a handsome Past Principal's jewel. Ex. Comp.


    W. A. Shirley, the organist, was presented with an I.M. apron. The following is a list of officers:—S.E., V.


    Ex. Comp. E. J. Wilson; S.W., Ex. Comp. J. E. Connor; Treas., V. Ex. Comp. H. French; D. of C., V. Ex.


    Comp. F. Colledge; 1st, 2nd and 3rd Sojourners, Ex. Comps. B. Miller. E. O. Faber, and F. J. C. Wright;


    Supt. of Works. M. Ex. Comp. J. D. Webster; Org., Ex. Comp. W. A. Shirley; Stewards, Ex. Comps. F.


    Kennedy. E. H. Day, W. Weaver, J. B. Allison, J. McLean. A. Rishardson; Janitor, G. J. Watson. The usual


    social hour was spent in the refectory.


    ———


    Manawatu, No. 11.—The installation of Ex. Comp. Len Wood as 1st Principal Z. and W. Mark Master took


    place on the 18th September. R. Ex. Comp. W. A. Waters. G. Supt. of the Ruapehu District, carried out the


    ceremony of Investiture, and the installing Mark Master was V. Ex. Comp. N. A. Nash, P.Z. Several Grand


    Chapter officers were in attendance. A goodly number of visiting Chapters and Companions helped to make


    the evening a very successful one. V.Ex Comps. W. R. Mays, P.G.S.B., .W. B. King. P.Z.. S. H. Snell,


    G.D.C.. H. Crump, P.G.Org., W. H. L. Cameron. P.Z., T. B. Worrall, I.P.Z., and V.Ex. Comp. Cameron,


    G.Soj., assisted the Grand Supt. in the ceremony.


    ———


    Rawhiti, No. 30.—The thirty-fifth annual Convocation was held on 4th September, in the presence of a


    representative attendance of Grand Chapter officers from various parts of the Hawkes Bay District, and in


    addition R.E. Comp. W. A. Waters, Grand Supt. of the Ruapehu District was present with a number of his


    officers. The fact that a similar function was held at Masterton the same evening prevented the attendance of




    M.E. Comp. R. W. McVilly, which was much regretted by the companions of Rawhiti, who hold him in very


    high regard.


    E. Comp. C. Coulby was enthroned as Z. by R.E. Comp. J. W. Elliott, Grand Supt., and addressed by M.E.


    Comp. R. A. Gillespie, P.G.Z., and by R.E. Comp. E. E. Bott, P.G. Supt. E. Comp. W. McMillan was


    inducted as H. by V.E. Comp. T. Rowe, P.G. Chanc., and addressed by R.E. Comp. C. J. Hansard, P.G.Supt.


    E. Comp. E. A. Westlake was inducted as J. by R.E. Comp. C. S. Palmer, Grand J., the address was delivered


    by V.E. Comp. Ken. Gillespie, P.G.Swd.B.


    R.E. Comp. Walter Dobson, P.G.H., was invested as Scribe E. for the thirty-first time, and twenty-ninth in


    succession. BE. Comp. Elliott, Grand Supt., in investing Comp. Dobson, made eloquent reference to his long


    and consistent service in the field of Freemasonry, which he pointed out included four years as Grand Supt.


    and a term as Grand H.


    The office-bearers were invested by V.E. Comp. Slater and addressed by M.E. Comp. John Hobson, P.G.Z.


    The address to the companions was delivered by R.E. Comp. W. Dobson.


    A profitable hour was spent in the refectory after the ceremony concluded.