CRAFTSMANSHIP—SPECULATIVE AND...











    CRAFTSMANSHIP—SPECULATIVE AND PRACTICAL.


    –⸱––÷––÷––⸱–


    HESTERTON once questioned the fitness of Carlyle— as the author of "Sartor Resartus"—to write a


    philosophy of clothes, because an old hat found in a cupboard at Chelsea indicated his lack of interest in


    raiment. He might speculate on the philosophy, but he cared little for the practical questions of clothing. This


    characteristic Chestertonian argument might with even more reason be applied to Freemasonry in the present


    day. Can we expound fully and effectively a moral philosophy based largely upon building if we retain only


    the most casual interest in the practical art? Our interest, measured by our achievements, cannot be highly


    assessed. There are some Masonic buildings that are notable for grace, strength and symmetry, but many


    others lack character, and some are just boxes. This cannot be excused with the plea that we are speculative


    and not operative craftsmen. Our devotion to principles which we symbolise by reference to materials and


    forms and methods should lead us in turn to assure that the practical objects from which we draw


    illustrations do in fact exemplify what we teach. Otherwise we must be in the position of a teacher who


    wishes to draw a lesson illustrated by the perfect form of a sphere and must explain : "I want you to imagine


    that this is a perfect sphere; actually it is elliptical."


    Devotion to a philosophy that is symbolised or illustrated by material things should go hand in hand with a


    desire for fitting material representation. It has indeed done so in the past. The religious inspiration of early


    and mediaeval builders gave us the most glorious monuments of sacred architecture, the Heavenward-


    pointing spire, "the long-drawn aisle and fretted vault," gave us too that faithfulness in construction that led


    to the adornment of even those parts of the edifice that were not to be seen by man, beautified for an Unseen


    Eye by workmen who worked "with goodwill doing service as to the Lord and not to men." Would not even


    our own Craft be elevated and elevating if its outward and visible form more truly illustrated its inward and


    spiritual graces? We cannot doubt that it would. If in every place where Freemasonry is established its home


    were, not the biggest, but the best designed and faithfully built edifice, Craftsmen would have a new pride


    and a new interest—not detracting from their attachment to the moral and intellectual side of Freemasonry,


    but supplementing and strengthening it. "Moreover, the public reputation of the Craft would be raised. This


    is an aspect that cannot be ignored, for, though we do not court public interest and publicity, we should,


    within the bounds prescribed by our code, let our light shine before men so that good works may be seen.


    This is one way in which our influence may quietly be made effective for good.


    Yet there is an even stronger reason for revival of Masonic interest in practical craftsmanship. Freemasonry


    had its origin among men who worked in the crafts. In their daily occupation they developed manual skill


    and the other qualities that make the accomplished craftsman. To achieve a balanced development of


    personality, they built upon this craftsmanship a system of morality that satisfied their intellectual and


    spiritual being. In the course of centuries civilization has changed. Our ancient brethren perceived that they


    must satisfy the need of the mind and the soul. This need remains and is of supreme importance, but another


    need is added to it today. No longer does daily occupation satisfy the desire for creative craftsmanship. Even


    in the skilled trades the craftsman is disappearing. There is division and subdivision of labour, there is


    mechanisation and mass production. The craftsman is being replaced by the machine-tender, by the operative


    who has developed to the highest degree dexterity and speed in the repetition of just one part of a job. He has


    not the satisfaction in his work that was the reward of the ancient craftsmen. He gives it often mere


    automatic attention, without intellectual interest. He does not, without great imagination, see the product of


    his labour. To achieve the full and balanced life we must re-create crafsmanship—we must somehow satisfy


    the need man has to make something, to create, to work with hand and eye, and to see what he has done.


    Psychologists today recognise the importance of what they term the "creative instinct." It is a divinely


    C




    implanted instinct, for: "In the beginning God created the heaven and the earth," and man has always shown


    likest God as he has made and built, and least like when he has destroyed.


    Freemasonry cannot go out and tell the world this; but it can quietly in its own corner revive and encourage


    the craftsmanship in which it has a great traditional interest. It can demonstrate its worth and beauty, and by


    example make known its virtues. Moral progress will be in no way retarded, but most surely advanced, if we


    can apply to the Freemason, for his material contribution to civilised amenities, the epitaph of Sir


    Christopher Wren: "If you seek his monument look around. "


    ———————


    BRETHREN IN THE SERVICES.


    –⸱––÷––÷––⸱–


    COMMITTEE REPORT No. 5.


    ———


    We have to report on the visitation to Wellington hospitals carried out by the Lodge representatives during


    the past two months as follows:—


    Bro. John Wray has made such excellent progress that he has now been discharged from hospital and has


    returned to Napier.


    Bro. Vincent Neilson has so far recovered that he has now gone to Rotorua for special treatment.


    Bro. L. S. Davies is still in hospital and is making steady progress towards recovery.


    Bro. Don Gillies and Bro. Roy Hill have been visited regularly at the Ewart Hospital and are making good


    progress.


    Bro. Kyngdon, Taranaki, has entered the hospital for an operation, and we hope that he will come through it


    successfully and be speedily restored to good health.


    Bro. Marshall Eagles, who was for so long an inmate of the Hospital and spent some time at Rotorua, has


    now had an artificial leg fitted and is so far restored to good health that he intends starting in business as a


    public accountant at Tauranga. We wish him good luck and every success.


    ———————


    THE SITE OF THE TEMPLE.


    –⸱––÷––÷––⸱–


    (By Wor. Bro. George Jobberns, P.M. Lodge Canterbury, 1048, E.C.)


    ———


    "The position of the land of Judaea and of Jerusalem, its capital, is a peculiar one. The country is a band-


    shaped strip between the Mediterranean to the west and the desert beyond the Jordan to the east; through it


    lies the natural highroad between the Hittites, Syria, Assyria, and Babylonia to the north and Egypt to the


    south. It was a country predestined, therefore, to a stormy history. Across it, Egypt, and whatever power was


    ascendant in the north, fought for empire; against its people they fought for a trade route. It had itself neither


    the area, the agricultural possibilities, nor the mineral wealth to be important. The story of its people that the


    Scriptures have preserved runs like a commentary to the greater history of the two systems of civilisation to


    the north and south and of the sea peoples to the west."—H. G. Wells, "Outline of History."


    "The decision which has placed Palestine under British control is but one step in a long historical sequence.


    Foreign influences have always surrounded and permeated Palestine. The sea-coasts of Syria have called


    forth from the vast interior of Asia caravan and army. Up and down the Mediterranean coast, Turk and


    Egyptian have passed again and again. Doubtless the land would have had no political individuality whatever


    had it not been for the plateau of Judea, a region from 2500 to 3000 feet above the sea, to the one side of and


    above the main historical currents of western Asiatic life. When the Israelites sought to hold the lower flat


    land like the Negeb at the southern end of the plateau of Judea, they were driven out. The armies of conquest


    kept to the roads in the fertile coastal plains. The Jew looked out, westward from his plateau, across a rich


    coastal plain held by unfriendly people whom he has never been able to conquer, except here and there for


    short periods. It was Samaria, in northern Palestine, that most strongly felt the presence of outside influence.




    Here the trade routes ran just south of the Sea of Galilee to the Plain of Esdraelon and the port of Haifa. Thus


    they avoided the mountains of Lebanon on the north and the rocky plateau of Judea on the south.


    "Palestine is a tiny country. Set down in the United States, it would cover about the same area as Vermont,


    and it has more than twice as many people: about 730,000 Arabs and related folk, about 158,000 Jews. It has


    been called 'the least of all lands.' Yet so mighty a force has emanated from it that its spiritual influence has


    penetrated into every part of the globe . . . . no other land in the world so well illustrates the political force


    and historical importance of religious ideas."—Isaiah Bowman, "The New Word."


    The length of the above quotations may be excused on the grounds that, together, they present a picture of


    the fundamental reasons for the importance of Palestine in human affairs. This "least of all lands" has played


    as important a part in world history as many a first-class empire. The country, barren and unproductive in


    itself, has owed its special significance entirely to its location. In the ancient world, as now, it has possessed


    a peculiar site value. At various periods, too, this site value has presented itself with especial prominence to


    the eyes of the world.


    In ancient times it lay between the "hammer and the anvil," between the two great river empires of the Nile


    and the Tigris-Euphrates. Connecting these two centres of civilization and world power based on irrigation


    agriculture, was the "Fertile Crescent," a thin ribbon of country that wrapped around the margin of the almost


    sterile, impassable desert of Arabia and Transjordan. The Fertile Crescent was a highway. Across it in times


    of peace moved a constant stream of traffic between the river empires, and to the Mediterranean coast of the


    Phoenician sea people. In times of war, armies surged across it, because big scale war inevitably led to a


    struggle between the river powers. The Fertile Crescent afforded the only convenient way by which they


    could get at each other.


    Now consider the make-up of Palestine itself. Its habitable and productive area consists of three quite distinct


    parts. On the west is the coastal plain, a relatively rich country until in the south it merges into the arid sand


    ridges of the great sand bank of the Suez isthmus. The coastal plain is the rich part of Palestine, the most


    readily adapted to agriculture, and the natural highway from south to north by way of the Fertile Crescent.


    The valley of Esdraelon is an extension of it north-eastward and provides a natural route-way into the valley


    of the Jordan near the Sea of Galilee.


    From the plain of the west coast, the Plateau of Judaea and Samaria rises abruptly. This plateau is a different


    sort of country altogether, being largely built of ancient weathered limestone with a rugged surface and only


    the thinnest veneer of productive soil. This is the plateau traditionally occupied by the people of Israel and


    Judah —a poor country traditionally devoted to the pasture of live stock—i.e., the sheep, the goat and the


    ass. In the time of the founder of the Temple, its people would be tribal herdsmen who had not yet grown out


    of their ancient habit of nomadism. The plateau dominates the Fertile Crescent. Secure on its heights, the Jew


    maintained some degree of territorial integrity through protracted periods of strife involving all the peoples


    about him.


    From the heights of the plateau (2800 feet on the Mount of Olives) there is a very abrupt descent to the great


    trough containing the Valley of the Jordan, the Dead Sea, and the Sea of Galilee. The Dead Sea on the floor


    of the trough is some 1300 feet below ordinary sea level, the site of Jerusalem, some 2500 feet above. The


    trough is part of the Great Rift Valley, one of the most extraordinary landscape features of the earth's surface.


    Starting near the mouth of the Zambesi, it extends through East Africa, includes the Red Sea and the Gulf of


    Akaba, and crosses Palestine as far as the Mountains of Lebanon in Syria. It separates the Judaean plateau


    completely from the higher desert plateau of Transjordan in the east, and contains the Dead Sea, the Sea of


    Galilee and the whole of the Valley of the Jordan river. Jericho is on its floor, on the bank of the Jordan, and


    though only 53 miles from Jerusalem, is in a different sort of country altogether.


    Therefore Palestine comprises three strikingly different geographic units—the coastal plain (the country of


    the Philistines), the high limestone plateau of Judaea and Samaria, (the country of Judah and Israel), and the


    great valley of the Dead Sea and the Jordan River. The rugged eastern wall of the great valley comprises the


    Mountains of Moab and beyond this is the sterile plateau of Transjordan, forming an effective barrier


    between Palestine and the plain of Mesopotamia.


    This is the physical setting of the people of Judah and Israel. According to the traditional story. Moses had


    led them out of Egypt into the Promised Land, a journey involving a long sojourn in the wilderness of the




    Sinai Peninsula country. This Sinai Peninsula is a bleak, sterile, rugged area between the Gulf of Akaba, the


    Red Sea and the desert isthmus of Suez. The route of the journey to the Promised Land would be around the


    peninsula, and thence by way of the valley, inland from the head of the Akaba Gulf. We may presume that


    during all this time of wandering, Moses and his people simply revert to the life of semi-desert nomadism


    from which the sojourn in Egypt had taken them for the space of but a few centuries. Their trials and


    tribulations by the way would simply reflect the poverty of the country in which they moved with their


    flocks, which would be the whole basis of their life. Gradually strengthening their numbers and tribal


    organization, they would come at last into the possession of the Palestine plateau, Poor country as it appears


    in our eyes, it would be infinitely better than that over which they had come in their passage from Egypt. The


    plateau became their home as nearly as any place could become a home to habitual wanderers such as they.


    The very character of the plateau made it a natural fastness, a place to be held tenaciously in the midst of the


    turbulent strife of those ancient times. The plateau was to become a focal point for the Jewish people for all


    time, a place of pilgrimage for the devout through all succeeding ages, because on its summit was founded


    the city of Jerusalem, with its temple as the centre of the Jewish faith.


    It is important to remember that at the time of the occupation of the Palestine plateau, the Jewish people were


    nomads, with their whole economy based on grazing livestock, and no development of city life at all. Their


    political and social organization was tribal and patriarchal, and their political and social laws were


    inextricably woven into their religious beliefs and code of morality. Standards of conduct were set and


    expounded by priests and tribal elders, a select few who recorded and preserved the folk history and


    accumulated wisdom of the people. The great mass were blankly illiterate, and the people as a whole had


    little in the way of worldly wealth because their rather sterile plateau and their mode of life returned them


    little.


    It was a very important forward step in their development when, under pressure of forces from without, they


    came to a recognition of the value of unity under the direction of a king. There is no need to traverse the


    story of the fate of the first two kings of Israel and Judah, i.e., Saul and David. Suffice it to say that under the


    astute leadership of David, who seems to have been a man of no mean political skill, the people of the


    plateau had achieved a degree of unity never known by them before. By reason of this unity, they had


    throughout David's reign been able to present a front to the world as a people to be reckoned with in those


    turbulent times. It is of especial significance to find the central authority entrenched in Jerusalem, a walled


    city founded at a commanding point on their upland from which they overlooked the adjacent lands.


    For all interested in Freemasonry, it is the appearance of Solomon on the historical scene that is of most


    especial significance and interest. Solomon has a traditional reputation for sagacity and knowledge, and


    history makes him a sort of legendary giant among his people. At least he must have been an astute man of


    his world who recognised to the full the natural poverty of his own dominions, and exploited the location


    value of his country to the extent of giving his people their first glimpse of worldly wealth. His most


    important move in this direction was his alliance with Hiram, the Phoenician King of Tyre. Hiram was the


    merchant prince of his day, with his base on the Syrian coast, whence he conducted sea commerce with all


    parts of the eastern Mediterranean. His pact with Solomon gave him access to the Red Sea, across Palestine


    to the head of the Gulf of Akaba. His Red Sea fleets made contact with Southern Arabia (Ophir), Ethiopia


    (Abyssinia), and the Persian Gulf ports of Mesopotamia, and probably indirectly with the ports of India.


    To understand the fact of Solomon's accumulation of wealth, we must have clearly this picture of the


    location significance of his domain. It lay astride the overland route between Hiram's Mediterranean base


    and the Red Sea avenue to the East. Solomon organised his state for commerce. Trade goods carried across


    his country would be carried by Solomon's own people, and his wealth would come as recompense for such


    services rendered to the commerce of his day. To understand also Solomon's attitude to this sudden accretion


    of wealth to his "least of all lands" we must see him as the Asiatic prince that he was, with all the Asiatic


    love for ostentatious display. His enlarged city of Jerusalem, his court with all its attendant pomp and


    pageantry, his expensive domestic establishment, all suggest that the bulk of this new found wealth passed


    through his own hands. It is doubtful if the mass of his people were considerably better off in a material


    sense. It was a highly centralized political structure that he had built, and it would be necessarily so because


    the idea of a king and unified control of the Jewish tribes was all very new as yet. So we see Solomon as the


    strong man of his time, organizing his State about his own person as the central authority. Indeed, that the




    unity of the Slate depended on his personal capacity for authority is indicated clearly by the rapid collapse


    that followed so soon after his death.


    The exact nature of his relations with Hiram is not very clear, but it seems reasonably certain that he had


    some kind of agreement whereby Hiram's trade goods were transported across his territory. Also he seems to


    have been involved in joint commercial ventures with Hiram in the Red Sea, if not in Mediterranean waters.


    His agreement with the Phoenician prince also enabled him to secure building timber from the forested hills


    of Lebanon for the city buildings of Jerusalem, and especially for the construction of the Temple.


    The building of the Temple had a special significance in the history of the Jewish people. By this


    undertaking, Solomon at once provided a spiritual centre for the Jewish religion, and extended his patronage


    and kingly authority over the priesthood. This must have done much to quiet the long-standing conflict of


    ideas—the conflict between the old idea of priest authority and the new idea of authority of the King.


    Solomon's patronage of the temple building scheme would greatly aid the establishment of his authority as


    King over that of the priesthood. Relations between the King and the priesthood, however, do not seem to


    have been always of the happiest. The priests of the orthodox faith held strictly to the ritual that had


    developed during the generations from the time of Moses. Of any variation from the ritual, or any departure


    from established custom, they were bitterly intolerant. Soloman, on the other hand, displayed a degree of


    tolerance to various forms of religious worship, both in his own household and throughout his dominions,


    that would have done credit to any monarch of a more enlightened age. Indeed this, at least, seems to have


    been one of his greater virtues.


    For the building of the Temple, the city of Jerusalem, and Solomon's palace, all the resources of the State


    seem to have been conscripted. This, of course, would be easy enough, since the State would be Solomon


    himself. Choice of the site for the Temple building would be dictated partly by convenience and partly by


    tradition. Convenience would demand its close association with Solomon's palace establishment; tradition


    dictated the choice of Mt. Moriah. Solomon's immediate predecessor. David, had already made extensive


    preparations for the foundation of a temple, but circumstances had decreed that he should not see its erection.


    Mt. Moriah was a kind of sacred locality by virtue of a traditional belief that it was the scene of Abraham's


    sacrifice. It was more recently prominent in Jewish religious history because there was Araunah's threshing


    floor, where David had had the vision of the angel with the drawn sword during the period of pestilence. The


    inner chamber of the Temple was built over the sacred rock, and this spot forever became holy ground in the


    eyes of adherents of the Jewish faith.


    A moving and magnificent picture of the symbolism of this piece of Palestine is given in Feuchtwanger's


    great story of Josephus and the destruction of the Herodian Temple by Titus in the year A.D. 70. The Roman


    centurion forced his way into the burning building, even into the inner sanctum itself. Fearful of what


    removal of the curtain would reveal to him, he pulls it aside and to his astonishment sees nothing. Just a


    piece of rock standing up in the middle of the floor of the chamber! In his eyes just nothing! To the Jew it


    was the most sacred piece of Palestine, his country, the most holy piece of the earth.


    Such was the site of the Temple, its inner sanctum surrounding the rock on which Abraham was supposed to


    have performed the sacrifice, the rock on which was the threshing floor of Araunah, the rock over which the


    angel stood with a drawn sword in the vision revealed to David. The rock was on Mt. Moriah; Solomon's


    palace establishment was adjacent. So the Temple could at once be built in a specially sacred place, and also


    as a convenient annexe to the royal palace.


    There is no need to speak of the Temple and the lavishing on it of the accumulated wealth of a people who


    were seeing wealth for the first time in their history. It is the place, with which this paper is concerned. The


    Temple was on a sacred site near the centre of the city of Jerusalem, which itself was built on a prominent


    height at the centre of the strategically well


    placed high plateau of Palestine.


    We have seen how Palestine had a fleeting


    glimpse of wealth in the days of Solomon—not


    wealth provided by the country itself, but wealth


    taken as toll from the commerce arising from the


    location of the country with respect to the great




    trade routes of the day. Location of the country was its making, its location was later to lead to its undoing.


    Palestine has taken a specially prominent part in world affairs at various periods of its history. Always this


    has been due to the location of the country. To conclude this discussion of the site value of Palestine and its


    temple city of Jerusalem, let us look at one or two of the more striking incidents in its stormy history since


    the brief but splendid days of Solomon.


    On Solomon's death, his State disintegrated, splitting up into the two tribal confederations of Judah and


    Israel. Hostility between these confederations was continuous, and a disunited and weakened Jewish people


    were led into the Babylonian captivity. The city and Temple were destroyed. All that the Jews had done to


    deserve this fate was to occupy a piece of country that lay astride the Fertile Crescent by which the armies of


    the river empire of the Tigris-Euphrates marched towards Egypt, the other world power of the age.


    The great dispersal of the Jewish people had begun. Many did not return to the home of their fathers. The


    return to an impoverished and stricken country was immediately commemorated by the rebuilding of the


    Temple, a new temple on a scale of much lesser magnificence. To the Jew, the site of the Temple was sacred;


    it was the centre of his spiritual life. A new edifice on the sacred site restored his hope for the future of his


    people. But Palestine was destined now to have a stormy history. Wave after wave of conquest passed over it


    in the struggles of people for power in the eastern Mediterranean. These warring peoples would not leave


    Palestine alone. They could not. It was fated to be a buffer state. Its location brought about its ruin.


    Alexander the Great crushed the Phoenician in the Levant and drove him out west to Carthage, already rising


    to commercial power. Palestine became part of the territory of the Great Macedonian, and the dispersal of the


    Jews was accelerated.


    After Alexander came Rome as a Mediterranean power, and Palestine assumed a new and vital significance.


    Too weak to withstand the Roman arms, it was readily added to the Roman Empire. But Rome found the Jew


    difficult to manage, difficult to incorporate into the imperial structure. Elaborate attempts at placation all


    failed; the Jew stubbornly struggled for his independence of thought and action. In the early days of Roman


    contact with Palestine, Herod arose as a strong man in the East under Roman patronage. He rebuilt and


    fortified Jerusalem, and the new Temple elaborated in his reign was more splendid than anything yet seen in


    the East. All the resources of the eastern Roman Empire contributed to its adornment. Herod hoped thereby


    to pacify the Jews by adorning the sacred site with a splendid structure.


    It was this new Herodian Temple that Titus destroyed so utterly in A.D. '70. There is abundant evidence that


    he had no real desire for its destruction as a Temple. But the location of Palestine and Jerusalem had doomed


    the city and the Temple to ruin. It was not because it was a centre of the Jewish faith. To Titus, Jerusalem in


    its commanding place on the summit of the Palestine plateau had become the strongest military fortified post


    in the East. And it was in the hands of the revolutionary Jews. He was involved in preparations for a venture


    against the Parthian hordes of south-west Asia. Palestine in revolt stood in the way, lying astride his route to


    the farther East. The centre of Palestine's revolt was Jerusalem. It was destroyed, and in the destruction the


    Temple was found to be the last stronghold of the Jews. The Temple was burned and razed to the ground


    stone by stone.


    The next period of especial prominence for Palestine in human affairs is after the death of the Prophet


    Mahomet, when the Arab hordes pour out of the desert and overrun the Mediterranean world. They take


    Palestine, and Jerusalem, commanding the plateau, becomes again a centre of strategic value. The Mosque of


    Omar arises on the sacred site, which passes forever out of the control of the priesthood of the Jewish faith.


    This does not mean, however, that Palestine ceases to have location value in world affairs. It becomes the


    goal of the Crusaders' effort to regain the Holy City of the Christians, and at various times in Mediaeval


    history it is a centre of strife between Mohammedan peoples.


    The latest phase of Palestine history shows again that this `least of all lands" is, by virtue of its location, a


    rich prize over which there is international conflict. Apart altogether from its strategic or location value,


    Jerusalem has become a centre of pilgrimage for the devout of three great religious faiths. But the Jew no


    longer looks on the sacred rock, the site of the temples of Solomon, Zerubbabel, and Herod. The Mosque of


    Omar is for the true believer in Allah and his prophet Mahomet.


    —Contributed by the Masters' and Pastmasters' Lodge, No. 130, Christchurch.





    ———————


    SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.


    –⸱––÷––÷––⸱–


    The Supreme Committee met on Thursday, 7th October. 1943, R.E. Comp. J. R. Robertson, chairman,


    presiding. The M.E. Comp., W. H. Sandford, G.Z., was present.


    The Chairman reported the death of R.E. Comp. F. W. Grainger, Grand Treasurer, and the members stood in


    silence for a few moments in tribute to his memory.


    The statement of receipts and payments was presented by the Grand Scribe.


    The Chairman expressed pleasure at the presence of the First Grand Principal and the Grand Superintendent


    of the Ruapehu District. The First Grand Principal reported that since the last meeting he had visited all the


    Districts in the South Island, being present at 17 Royal Arch meetings. He was delighted to report that


    attendances were good and the Chapters were flourishing, and expressed appreciation of the arrangements


    made for him by the various Superintendents.


    The following are the recommendations of Grand Officers for the year 1944/1945:—First G. Prin., R.E.


    Comp. J. H. Moir; Depute G.Z., R.E. Comp. S. T. S. Martin; Grand H., R.E. Comp. W. Reynolds; Grand J.,


    V.E. Comp. A. J. Hoskins; Chairman Supreme Committee, V.E. Comp. T. O'Shea; Grand Treas., V.E.


    Comp. W. R. McKenzie; Grand Registrar. V.E. Comp. R. C. Rutherford; Grand Scribe N.. V.E. Comp. J. B.


    E. Hird; Grand D. of Cs., V.E. Comps. W. Metcalfe, R. G. T. Kingdon, J. H. Williams, A. W. Wan-den, C.


    Ballantyne, A. Logie. Grand Chanc., V.E. Comp. E. Everiss; First G.Soj., V.E. Comp. E. M. J. Litt; Second


    G.Soj., V.E. Comp. Geo. Winter; Third G.Soj., V.E. Comp. A. G. Saunders; G. Supts. of Works, V.E.


    Comps. J. A. Carlson, J. McDonald; G. Sword Bearers, V.E. Comps. G. Magee. A. Hunter; G. Standard


    Bearers, V.E. Comps. H. J. Ryde. L. Rhodes; G.Org., V. Comp. R. E. Davies; Elective Members of Supreme


    Committee, V.E. Comps. G. H. C. Green, A. McC. Ross, C. O. G. Reid. C. G. Hedge, V. R. Anderson.


    Grand Superintendents: North Auckand, R.E. Comp. F. C. Purvis; Auckland. R.E. Comp. F. W. Herbert;


    Hauraki, R.E. Comp. D. Andrews; Taranaki. R.E. Comp. W. W. Thomson; Hawkes Bay, R.E. Comp. J. W.


    Elliott; Ruapehu. R.E. Comp. W. A. Waters; Wellington, M.E. Comp. R. W. McVilly; Nelson and


    Marlborough. R.E. Comp. W. J. Girling; Westland, R. E. Comp. H. Campbell: Canterbury, V.E. Comp. F. N.


    Kerr; Otago, R.E. Comp. J. C. Seelye; Southland, R.E. Comp. J. H. Brown.


    The Grand Scribe E. was instructed to write to R.E. Comp. J. H. Harkness expressing the appreciation of


    Supreme Committee of his long and faithful service as Grand Superintendent for the last twenty-seven years.


    Honoris Causa Rank: On the recommendation of Wellington Chapter, No. 62, supported by the Grand


    Superintendent, it was resolved to submit the name of V.E. Comp. A. T. Peterkin for the rank of P.G.J.


    Office of Grand Treasurer : On the recommendation of the Grand Superintendent, the name of V.E. Comp.


    H. Hatch was submitted to the First Grand Principal for appointment as Grand Treasurer (vice R.E. Comp. F.


    W. Grainger, deceased).


    To fill the resultant vacancy on Supreme Committee, V.E. Comp. J. A. Smith. of Horowhenua Chapter, No.


    63, was appointed.


    H. J. Williams' Annuity: It was decided to renew the annuity of £21 per annum to the present annuitant.


    The Grand Registrar reported that he had approved of an amendment to the By-laws of Rangitoto Cryptic


    Council, No. 52.


    The date of the 1944 Annual Convocation was fixed as 15th March at Dunedin.


    The Representation Tax for 1944 was recommended to be 2/6.


    The Chairman, Grand Registrar and E. Comp. G. Russell were appointed a sub-committee to consider the


    advisability of submitting an amendment to Law 10, Book of Constitution.


    The Grand Z., on behalf of the Superintendents of the Otago, Canterbury and Nelson and Marlborough


    Districts, suggested that the time had arrived when Chapters should revert to the wearing of evening dress.


    Decided that the matter should be left in the hands of Grand Superintendents of Districts.


    The date of the next meeting was fixed as for Tuesday, 7th December, at 1.30 p.m., and no further notice will


    be given to ex officio members.




    ———————


    OBITUARY.


    –⸱––÷––÷––⸱–


    W. BRO. F. W. GRAINGER, P.G.D.


    The sudden and unexpected death on the 30th September of W. Bro. Frederick William Grainger, P.G.D.,


    following what was thought to be a comparatively simple operation, removes from the life of Freemasonry in


    this Dominion a zealous and conscientious Freemason.


    Our late brother was born in Sunderland, England, and arrived in New Zealand in his early youth. He


    followed in the footsteps of his father by joining the engineering profession, making a particular study of


    refrigeration, on which subject he was looked upon as an authority. The work he has done in this connection


    has been invaluable to the Dominion, and an interesting statement will be made at the Lodge of Sorrow on


    the 10th November with reference to the proposed recognition of those services.


    His Craft record is as follows:—Initiated in Lodge Patea Kilwinning, No. 18, on 9th December, 1908;


    installed Worshipful Master 13th March, 1920; Foundation Member of Lodge Taranaki, No. 240, in 1922;


    joined William Ferguson Massey, No. 286, in 1926, Research Lodge of Wellington, No. 194, in 1925,


    installed Wor. Master, 1933; Foundation Member of Westminster Lodge, No. 308, in 1939; Junior Grand


    Deacon, 1922; Member of Board of General Purposes 1916/17. 1919/1920, 1942/1943; and besides this he


    was an active officer of William Ferguson Massey Lodge, No. 286, continuously since 1928, and held the


    office of Chaplain at the date of his death.


    In Royal Arch Freemasonry he was Exalted in Wanganui Chapter No. 23 in 1910, Foundation Member of


    Taku-Hoa No. 32 in 1912. Foundation Member of Wellington No. 62 in 1926, served the office of First


    Principal 1931, Foundation Member of Carlyle No. 74 in 1935. First Grand Sojourner 1939, Foundation


    Member Bledisloe No. 77 1941, and was elected Grand Treasurer in 1943.


    In 1929 he was admitted a member of Wellington Rose Croix Chapter No. 91, served the office of M.W.S. in


    1939, and the following year was elevated to the 30°, and was Recorder to the date of his death.


    He took a very keen and active interest in the Order of the Temple under the Grand Priory of Scotland, was a


    member of many of the Preceptories, and had been continually in office since 1929 in Charles Fergusson


    Preceptory. His services were recognised by the District Grand Priory and at various times he held the rank


    of District Grand 1st A.D.C., District Grand Provost, and District Grand Chamberlain.


    It will thus be seen that Brother Grainger took more than a passing interest in all branches of Freemasonry.


    He will be sadly missed, for he undoubtedly lived a life of a Freemason. His genial personality, cheery smile,


    liberal hand and wise counsel, which were always


    so readily given, leave a gap which will be very


    hard to fill.


    At the funeral there were approximately 400


    members of the Craft present, and the service,


    which was conducted in St. Luke's Anglican


    Church (of which Brother Grainger had been a


    Vestryman for over 30 years), was conducted by


    the Rev. L. N. Watkins, while the Masonic


    Ceremony was conducted by the Rev. R. H. Fell.


    The pall-bearers were drawn from the above-


    mentioned Masonic bodies.


    Among those present were M.W. Bro. H. G.


    Teagle, Grand Master, M.W. Bro. Geo. Russell,


    P.G.M., R.W. Bro. E. J. Guiness, P.Prov.G.M..


    R.W. Bro. J. W. Jack, District Grand Master, E.C.,


    R.W. Bro. Jas. Rod, P.G. Warden, V.W. Bros.


    David Calder and R. H. Fell, P.G. Chaplains; V.W.




    Bro. C. D. Morpeth, G.Treas.; V.W. Bro. R. W. McVilly, P.G. Treas., and V.W. Bro. H. Hatch. President of


    the Board of Benevolence.


    W. Bro. Grainger had proposed his elder son, John, who also is engaged in the Mercantile Marine, as a


    candidate for William Ferguson Massey Lodge, No. 285, at the meeting prior to his death. We extend our


    very sincere sympathy to Mrs. Grainger and her family.


    ————


    W. BRO. C. W. NASH, P.M.


    It is with deep regret that the sudden passing to the Grand Lodge above of W. Bro. C. W. Nash, P.M. of


    Lodge Napier, No. 268, is reported. The late Worshipful Brother was always of a pleasing disposition, and


    his death came as a great shock to the brethren of the district. Sincere sympathy is extended to Lodge Napier


    by all sister Lodges.


    ———————


    REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.


    –⸱––÷––÷––⸱–


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


    GEORGIA, 1942.


    463 Lodges, 40,427 members, a gain of 1096.


    156th Annual Communication held at Macon 27th and 28th October, M.W. Bro. Zach Arnold, G.M.,


    presiding.


    The provision limiting an unattached brother to three visits to any Lodge was amended to restrict him to


    three visits in all. A number of other amendments to the Code were adopted.


    The Committee on Grand Master's address said: "Our Grand Master has practically devoted a full year to the


    Craft. He has travelled up and down the State and to and fro in it, attending more than 20 Masonic


    gatherings, and meeting practically every Mason in the State."


    Power was given to the Masonic Home Trustees to admit children not orphans of Masons, so long as the


    Home population had not reached ninety per cent. of its capacity.


    Owing to the illness of M.W. Bro. Raymond Daniel no Reviews were available.


    Grand Master: M.W. Bro. E. D. Wells, Savannah.


    Grand Secretary: R.W. Bro. Cary W. Anderson.


    Grand Representative of New Zealand: W. Bro. James C. Morris, Atlanta.


    Grand Representative at N.Z.: M.W. Bro. Judah H. Keesing, P.Pro.G.M., Wanganui.


    ————


    MAINE, 1943.


    206 Lodges, 34,707 members, a gain of 211.


    124th Annual Communication, held at Portland, 4th May, M.W. Bro. Benjamin L. Hadley, G.M., presiding.


    Eight P.G.M's. and 28 other Permanent Members (P.G.W.'s) were present.


    The Grand Master considered that the requirement, general in the United States, that every candidate must


    Possess no maim or defect in his body rendering him incapable of conforming to what the degrees require of


    him, is likely to be reconsidered within the next few years. He quoted the remarks of another Grand Master,


    who concluded with these words: "Let us turn our backs on the darkness of the past and face a glorious


    future unashamed and unafraid. Above all, let us not confuse precedent with justice. Let us, rather, have the


    simple courage to do what is right. May moral qualifications, alone and forever, be the open sesame to the


    treasure house of Freemasonry!"


    Veteran's Medals were presented to 63 brethren who had been in good standing in the jurisdiction


    continuously for 50 years. The Standing Regulation was amended to provide that only 25 of the 50 years


    need be as a member of a Maine Lodge.


    The number initiated was 1097, as compared with 689 in 1938-39.


    Grants from the Charity Fund totalled $20,045. white Lodges granted $9503 of their own funds.




    The 58 pages of Reviews do not include New Zealand. Grand Master: M.W. Bro. Benjamin L. Hadley, Bar


    Harbor.


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


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


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


    ————


    SCOTLAND, 1942-43.


    Quarterly Communications are held on the 1st Thursday in February, May, August and November, and the


    Installation is held on St. Andrew's Day.


    In May, 1942, a tribute was paid to the memory of the late Duke of Atholl, Past Grand Master (1908 to


    1912).


    In August the Grand Master Mason intimated that the regulations regarding dress to be worn at Grand Lodge


    meetings would be relaxed for the duration of the war.


    In February, 1943, tribute was paid to the memory of the Marquess of Ailsa, Past Prov. G.M. of Ayrshire,


    who was well known for many years as First Grand Principal of Scottish Royal Arch Masons, and who,


    while Earl of Cassilis, visited New Zealand.


    It is difficult to ascertain the total amounts expended on Benevolence, but at one meeting 38 annuities were


    granted, one of £50, one of £40, four of £30, five of £25, and twenty-seven of £20.


    A large amount of detail business was transacted, but there was nothing else of interest to brethren outside


    the Scottish Constitution.


    M.W. Grand Master: Bro. Capt. John C. Stewart of Murdostoun.


    R.W. Grand Secretary: Bro. Dr. W. King Gillies, M.A., LL.D., Edinburgh.


    Grand Representative of N.Z.: Bro. James M. Carruthers, Corstorphine.


    Grand Representative at N.Z.: M.W. Bro. George Russell, P.G.M., Wellington (recommended).


    ———————


    EULOGY DELIVERED AT THE LODGE OF SORROW AT HAWERA


    ON 15TH OCTOBER FOR V. WOR. BRO A. COLEMAN, G.LECT.


    –⸱––÷––÷––⸱–


    Once more we have met to pay the last sad tribute of respect to a brother beloved. V. Wor. Bro. Arthur


    Coleman whose death we mourn today was one to whom the Craft looked with expectancy and faith that he


    would, in due course, be ranked high in the Councils of F.M.


    He was not old either in years or in Masonic experience. Many here today will recollect the ceremony of his


    initiation and some will remember the wonderful address he gave on that occasion revealing his ability to


    grasp the essentials of the ritual and apply the lessons of the degree.


    He served faithfully the various offices in the Lodge, and as Master he carried out his duties conscientiously


    and well. It will be, however, as G.Lect. that he will be best remembered amongst us. He brought to that


    office a keen intellect, a concentration, a talent for research which gave to his lectures and addresses a


    character all their own.


    We shall miss the influence of his gentle life and unselfish service, but the memory of his words and deeds


    will continue to rest like a benediction on those of us who remain. In all Masonic walks of life his wonderful


    character will be greatly missed. May his noble example and deep solicitude for the Order be an inspiration


    to us all and an incentive to push forward the work he loved,


    For our loved and revered brother death had no terrors: it was but the transition from a temporal existence to


    an immortal one. His faith was supreme, his hope sufficient and his courage undoubted.


    To Mrs. Coleman and the members of his family we tender our heartfelt sympathy and pray that the Great


    Architect of the Universe may give them that comfort and consolation which only He can bestow.


    In conclusion it could be truthfully said of V. Wor. Bro. Coleman that—


    "His was the strength that would not seek by deed or thought to hurt the weak.


    He had delight in simple things and mirth that had no bitter springs."




    And now—


    "In peace his sacred ashes rest; fulfilled his day's endeavour;


    He blessed the earth and he is blest of God and man for ever."


    —S.M.I.B.


    ———————


    INSTALLATION ADDRESS.


    –⸱––÷––÷––⸱–


    BY W. BRO F. G. ROBSON, LODGE WATERLOO, No. 13.


    13TH SEPTEMBER, 1943.


    ————


    The responsibility of the working of the Lodge and maintaining its high traditions does not assume very huge


    proportions when one realises that at the back of the Lodge one has the backing of a very efficient Secretary,


    a first-class team of officers, and fine band of brethren. The real test of my ability as a Master will be at the


    end of twelve months when the results of the year's working will be in evidence.


    The responsibility, however, which I do feel is of paramount importance is the responsibility which we as


    F.M.'s have, in the future shaping of human society. We are in the midst of the greatest war of all times, with


    its misery, death, lust for power, selfishness and all its attendant social evils. Such a state of affairs cannot be


    considered by any thinking individual to be the type of existence which has been planned for us by the


    G.A.O.T.U.


    We as F.M.'s have a belief in a Supreme Being who has set out for us laws for our guidance, and which we


    must obey if we are to live the type of existence He has planned for us. This is our belief. If not, then we


    have entered the Craft and taken our vows under false pretences. Every charge we hear, every obligation we


    take, emphasises this fact.


    From our experience in the Craft and when we see the results which can be achieved by observing those


    Divine laws, we must, if we are honest with ourselves, be forced to the conclusion that obedience to them by


    the masses would not have produced a civilisation culminating in such an upheaval such as we are now


    experiencing. Acknowledging this, places upon our living, a supreme responsibility to the G.A. to do all in


    our power to take our place in bringing human society to recognise this fundamental truth.


    The present ills are not a punishment meted out by the G.A., but are the direct result of a disobedience of His


    laws. We have all had some experience either directly or indirectly with the results which occur when the


    laws of nature are disobeyed. Let your thoughts dwell for a moment on the results of deforestation, the


    intensive cultivation of the soil, and in a small measure we will realise the results, not the punishments for


    disobedience. This, in an equivalent manner, is our present day living, having disobeyed God's laws and set


    up the golden calf of gold, of selfishness, thoughtlessness and greed, having forgotten God's order of living,


    of placing Him first, our neighbour second, and ourselves last.


    There can only be two excuses for our non-compliance with this order of life, ignorance or selfishness, and


    we, as F.M.'s, must make up our minds into which of these two categories we fall and take our responsibility


    to the G.A. accordingly.


    Freemasons should not be able to plead ignorance, otherwise, as I have already premised, we have entered


    the Craft under false pretences. Our duty, therefore, is to take our responsibility in correcting our order of


    living if not actively, then as living examples. Absolute love, absolute honesty, absolute selflessness,


    absolute purity must be the criterion of living; absolute love transcending all else. Absolute honesty not only


    with our fellow-creatures but with ourselves in all our thoughts and actions not observed by the world at


    large.


    Is it too much to expect a world of absolute love? Where one's thoughts turn as a primary fact to considera-


    tion of the welfare of our neighbour in all our dealings, everyone living for the joy they have in life and


    where want and misery are non-existent. "Idealistic! Utopia!" I hear you say. One of the first charges we hear


    states that "perseverance is necessary to establish perfection," and Carlyle, that great poet and thinker, has


    stated that "Every worthwhile noble work is at first impossible,"




    It is no use we taking a complacent attitude of "leaving it to the other fellow" to right the wrongs existing


    today, or to believe that God in some miraculous way will bring about the type of human world He originally


    planned. God can only work through the individual, and the ideal society can be achieved if we, as


    individuals, have the will to carry it out and are prepared to make the sacrifices. We have been and are


    prepared in war to make even the supreme sacrifice to achieve a man-made ideal.


    We hear all types of theories as to what is wrong with the world, advanced in all good faith, probably, but


    with a bias to the point of view of its effect upon the individual propounding the theory, but analysed, all


    come to the same basic fact that we have lost the art of being our brother's keeper. Whether it is the monetary


    system, free or restricted trade, black versus white or yellow, land policies, internal marketing, that are


    considered root causes, can only be looked upon as human obstacles. The difficulties surrounding the policy


    of administering these policies, or whether they be right or wrong, can all be settled and overcome if we, as


    individuals, are prepared to subjugate what we may consider to be our individual rights, if it conflicts with


    the rights of the majority and relieves the risk of want and misery for even one of God's creatures. This


    appears a huge hurdle, but if there is one thing more than another that Hitler has shown to the world it is how


    human nature can be moulded in less than one generation. If such power for evil as he has demonstrated can


    be wielded for destruction, how much more possible should it be to mould human nature for the power of


    good.


    When we appear before the G.A., He will judge us according as we have obeyed or disregarded His Divine


    commands, and I believe His basis will be, what have we done to relieve some individual from the spectre of


    want and misery. Greatness, riches, or the meekness of service to others—which are we to choose? Some


    day man will tire of striving alone and will turn to his brother. When man does that the world of love and


    justice for which the universe yearns will come nearer, but do not allow another calamity even greater than


    the present to come upon us before we learn this. God is not in the storm of passion roused by political


    movements, not in the demagogues of power and finance, but in the murmur of the still small voice, which


    only you and I can hear, and man with God is always in the majority.


    And so, while before us lie the rugged ranges of mountains of effort and sacrifice, with their summits


    obscured by the clouds of doubt, let us not be content to wander on the plains, before them, seeking an easy


    way through to the other side, but realising our duty and responsibility, press onward and upward to come


    over the tops, to the green valleys beyond, where we will find the sunshine of God's everlasting presence and


    joy which comes with service to Him and our fellow men.


    Brethren, let us realise that having assumed the role of F.M.'s we have taken upon us the responsibility of


    being protectors of the weak, ambassadors for a new order of living, and having assumed these


    responsibilities, and being absolutely honest with ourselves, realise that the G.A. will demand of us every


    effort to become indeed our brother's keeper.


    ———————


    FREEMASONRY AS AN INVESTMENT.


    –⸱––÷––÷––⸱–


    It would be an immense advantage to the Craft if its members grasped more fully the fact that, whilst


    Freemasonry, "founded on the purest principles of piety and virtue," is a good investment, it only pays


    interest on the amount we put into it, and its dividends are contingent on the service rendered to others. It is


    lamentable that many who seek and secure admission into its fellowship are disappointed because they do


    not immediately discover some tangible and spectacular advantage; and in consequence their interest in the


    Order and all it stands for slackens and they drift from its activities and fellowship; others, while retaining a


    nominal relationship to the Fraternity, never seem to emerge from Masonic babyhood, the result in their case


    being that they never attain the recognised status of a good Mason. If such brethren at the outset of their


    Masonic Career could be prevailed upon to persist in an effort to understand Freemasonry and grasp its inner


    meaning, their vision and outlook would be enlarged and broadened. Consequently, they would in due course


    begin to realise that Freemasonry provides a wonderful mystic tie, a binding influence unknown to the outer


    world, and possessing an adaptability to the needs, hopes, fears, weaknesses and aspirations of human nature


    utterly beyond the conception of men who have never been gripped by its teaching.




    Freemasonry is a bigger and more important fraternity than appears on the surface. Its most elementary


    teaching is that of charity and toleration, and when such teaching takes possession of a man's soul it results in


    the evolution of a new and better man. The story of intolerance among earlier generations of men is one of


    the most tragic stories on record, and men of wider vision and deeper faith are ashamed of it.


    Happily, the philosophy of Freemasonry has survived the acid test of centuries, and to-day makes a stronger


    appeal, especially to thoughtful and studious men, than during any previous era. A larger proportion of men


    than ever in all ranks of society, varied in training and profession. are now looking for a fellowship exempt


    from creedal or sectarian restrictions, in which they can find a response to the yearning of their complex


    nature, and a satisfaction that makes them feel that it is worthy of their adherence and support.


    In looking for a remunerative investment, a wise man takes into consideration not only what interest is


    offered. but the soundness of the concern; whether its promise of good interest is the natural outcome of a


    good foundation and of wise and prudent administration, or whether it is due to some fortuitous circumstance


    lacking in reliability and trustworthiness, which may not survive the scrutiny and test awaiting it; in other


    words, whether it gives evidence of financial soundness and solidarity. Hence, the wisdom of a careful study


    by the prospective investor of every phase of the concern, in order to discover whether its professions and


    assertions have a reliable foundation.


    Freemasonry, possessing as it does great and invaluable privileges, is not expected to advertise itself, but to


    work quietly and unobtrusively, ever keeping before its members its lofty ideals and high principles,


    stressing the "duties we owe to God, our neighbour and ourselves." The symbolism of the ritual and


    throughout its ceremonial working is so intensely plain and practical that it cannot fail to make men realise


    that if Freemasonry is not a reality, it is one of the biggest shams ever conceived.


    It is a common experience that as a brother's knowledge of the inner meaning of Freemasonry increases, his


    concern for the Craft strengthens and he becomes more and more interested in all for which it stands; he thus


    covets increasingly a deeper insight into its principles and teaching until these become an integral part of his


    daily life and character.


    Freemasonry enforces Brotherly Love. Relief, and Truth, and of these Brotherly Love is the greatest prin-


    ciple of all. It follows, therefore, that those who come under the spell of its ideals naturally and almost


    unconsciously enforce Masonic principles in their business and professional concerns. They act as men who


    play the game, and they play it so well that their square dealing impresses those whose social, business and


    professional life bring them into contact, showing that they are better men for their alliance with a fraternity


    of such high standard in character and conduct. Matthew Arnold once declared that "mere knowledge is cold


    as an icicle, but once experienced and touched with noble feelings, truth becomes sweetness and light."


    Freemasonry is a little leaven working in the world's meal, and though the results may be almost impercept-


    ible, they are observable by the discerning mind. Its reactions are on life in every phase. In putting Brotherly


    Love in the forefront of its principles, it means that each man who comes into this great Fellowship should


    become so imbued with it that he will be overflowing 'with love toward others. It is not, therefore, he alone


    who gains, but others share in its benediction, for Brotherly Love takes on a thousand forms. When


    genuinely cherished, it makes the individual life, the home and every relationship of life beautiful.


    Centuries ago the question was asked and answered: "Lord, who shall abide in Thy tabernacle? He that


    walketh uprightly and worketh righteousness and speaketh the truth in his heart." There you have the very


    essence of Freemasonry. A man living on that high plane has attained to a high standard of life, and has


    entered into the possession of a spirit that takes rigour out of toil and drudgery out of service, and is ever


    leading him along the upward path, for the heart nourishes an immortal hope that no doubts can quench. no


    argument destroy, and no misfortune annihilate.


    Seeing that men are made for one another—that our lives fit into one another—that fraternity is a necessity—


    that character is largely a creation of fellowship—and that Brotherhood is one of the prime needs of the


    world, there can be no question as to the value of Freemasonry. Those who have reached the top of the hill


    and are now looking down on the sunset of life are increasingly impressed with all that Freemasonry teaches,


    and have no hesitation in paying tribute to its value as an investment.


    —"The Masonic Record."





    ———————


    FIFTY-FOURTH ANNUAL


    COMMUNICATION OF GRAND LODGE.


    –⸱––÷––÷––⸱–


    The fifty-fourth Annual Communication of Grand


    Lodge will be held in Christchurch on Wednesday,


    24th November.


    The Business Meeting will take place in the


    Masonic Temple. Gloucester Street, at 10 a.m.


    The M.W. the Grand Master-Elect will be


    installed in the Civic Theatre at 7.15 p.m.


    Ordinary morning dress will be worn at the


    business session of Grand Lodge. Full evening


    dress will be worn at the Installation meeting.


    It is suggested that all visiting brethren should


    make use of the Committee in Christchurch for


    booking their accommodation. Applications for


    accommodation should be made in good time, and the names of any ladies accompanying the brethren


    should be given. Communications on this matter, should be addressed to Charles G. Curtis, Esq., P.O. Box


    304, C.1.


    ———————


    CONSECRATION OF TEMPLE OF MANGAHAO LODGE, No. 231.


    –⸱––÷––÷––⸱–


    The ceremony of the Consecration of the Temple of Lodge Mangahao, No. 231, took place at Shannon on


    Monday, 27th September. 1943, in the presence of a large number of the Lodge members and visiting


    brethren.


    The Deputy Grand Master, R.W. Bro. Ethelbert C. Smith, of Southland, presided under warrant of


    appointment from the Grand Master, M.W. Bro. H. G. Teagle, who was unable to attend. He was supported


    by the attendance of a goodly number of Grand Lodge officers.


    After the reception of the D.G.M. and G.L. officers, Grand Lodge was constituted, and the G. Secretary,


    R.W. Bro. H. A. Lamb, P.G.W., read the warrant from the Grand Master and reported that the plans had been


    approved by G. Lodge. The architect surrendered the Working Tools to the Deputy G.M.


    During the singing of the Old Hundredth the officiating officers of Grand Lodge took their places round the


    Lodge Board, the Deputy Grand Master presiding. The elements of corn, wine, oil and salt were handed to


    him by the following Grand Lodge officers respectively, with a recital of their symbolic application in each


    sase:—Corn, M.W. Bro. George Russell, P.G.M.; wine, R.W. Bro. Stanley M. Stone, Prov.G.M.; oil, R.W.


    Bro. Edward J. Guiness, P.Prov.G.M.;salt, R.W. Bro. James H. Jerram. P.Prov.G.M.


    The Grand Chaplain's duties were carred out by V. Wor. Bro. Henry R. Fell, P.G.Ch.; those of S.G. Warden


    by V. Wor. Bro. Chas. N. Cathie. Pres. Board of G.P.; those of J.G. Warden by V. Wor. Bro. Charlton D.


    Morpeth, G.T.; those of Inner Guard by W. Bro. Henry Walker, P.G.S.


    V. Wor. Bro. Kenneth L. Freeman, G.D. of C., performed his official duties and took charge of everything in


    his own inimitable way.


    The oration customarily given on such an occasion by a Grand officer was delivered by R.W. Bro. E. C.


    Smith, D.G.M. It appears separately in this issue and will repay perusal.


    A pleasant and profitable social hour in the refectory followed the ceremony in the Temple. The W.M., W.


    Bro. G. R. Barnes, presided, and informed the gathering that the ceremony of that night coincided with the


    21st anniversary of the Lodge itself, in honour of which a fine birthday cake had been made, and that shortly


    he would ask M. Wor. Bro. Geo. Russell, who had been Provincial Grand Master at the erection of the


    Lodge, to cut it, which, later on, was done.




    Wor, Bro. A. R. Blackwood, P.G.D., after the usual loyal toasts had been honoured, proposed the toast of the


    toast of the Charter members (31), of whom only six now remained. He gave a most interesting account of


    the early days of the Lodge, the difficulties it had faced and overcome, the sturdy loyalty and devotion of its


    members in promoting the welfare of the Lodge, and the happiness of all that they now had their Temple free


    from all encumbrances and duly consecrated. W. Bro. C. H. Spiers, P.M., suitably responded, and after the


    toast of the W.M.; Grand Lodge retired.


    It was a very interesting, happy and successful evening from every point of view, and it is only right that a


    word of praise and thanks should be recorded to the ladies of the brethren for the excellence of the supper


    and the decoration of the tables.


    [We hope to publish the D.G. Master's address later.—Ed.]


    ———————


    VISITORS' TOAST.


    –⸱––÷––÷––⸱–


    BY BRO. K. W. LOW. J.W., LODGE PLUNKET. No. 163.


    ————


    In our ordinary social life it would probably be deemed a departure from the demands of decent deportment


    if a host were to moralise in his own home in front of his visitors, but in our assemblies a certain licence is


    permitted in this regard, for after all we meet in the Temple for the express purpose of moralising in our


    ceremonies and it is only natural that a certain element of this atmosphere should permeate our proceedings


    in the refectory afterwards.


    On one or two occasions before, in saying a word or two of welcome to our visitors, I have endeavoured to


    deflect their minds from a contemplation of our somewhat austere surroundings by asking them instead to


    regard the friendly atmosphere with which this room is invested. There is one article of furniture in the room,


    however, which I have not previously mentioned, but which serves nevertheless to point a moral. It is this


    little stove. Set in our midst providing a system of central heating much in favour by our prehistoric brethren


    and still extant in the igloos of the Esquimaux.


    When Portia was returning with her maid Nerissa to her home in Belmont, after the trial of the Merchant of


    Venice at the suit of Shylock the Jew, she spied a candle set high in one of the windows of her home, and


    turning to her maid she exclaimed, "How far that little candle throws its beams, so shines a good deed in a


    naughty world." In passing it could well be mentioned here that it was this same Portia who at the trial


    delivered the famous oration on the quality of mercy which in part is so closely resembled by the address in


    the N.E. which was given to the Candidate this evening. As I recollect it, it commences something like this:


    "The quality of mercy is not strained;


    It droppeth as the gentle rain from Heaven


    Upon the place beneath.


    It is twice blessed. It blesseth him that gives


    And him that takes. 'Tis mightiest in the mightiest


    And becomes the throned Monarch better than his Crown."


    But to return to this little stove. One could say in the words of Portia, "How far that little stove throws out its


    warmth, so shines the warmth of Masonic friendship in an assembly of the Brethren."


    In the time of our visitors' sojourn with us may they enter that door with confidence, well knowing that they


    will be received into this room, into the material warmth of the stove, and into the spiritual and greater


    warmth of the good fellowship of the Brethren.


    One comes to us from the Army. The Army is an institution that has been called by many names. May I offer


    this suggestion, that it is at times a society of men who prize the external advantages of rank and fortune


    above the other virtues and who wear a uniform that is assuredly the bond of friendship, but seldom the


    badge of innocence. We welcome him into a society of men who do prize honour and virtue above the


    external advantages of rank and fortune and who wear a regalia that signifies both the bond of friendship and


    the badge of innocence. Our brother also who comes to us practises the ancient profession of the law—




    antient no doubt it is, having subsisted from time immemorial, but being myself a lawyer, prudence suggests


    that I should not complete the quotation!


    ———————


    THE MASONIC STRUCTURE.


    –⸱––÷––÷––⸱–


    By G. S. Shepherd-Jones, O.B.E., P.A.G.D.C., E.C.


    ————


    "Perfect in its parts and honourable to the builder." To build a temple is truly a great undertaking but how


    much greater to build a temple within ourselves, material in form, spiritual in essence. Such is the teaching of


    Freemasonry and such should be our aim, each his own builder and working according to the plan of the


    greatest of all Architects.


    As Freemasons let us compare this with the erection of K.S.T. After the foundation of our structure is laid we


    learn the duty we owe to our fellow men. Truly a noble aim, but although we have entered the courts we are


    still only within the precincts of the Temple.


    The actual Temple at Jerusalem was a small building by comparison with the temple area. It was surrounded


    by courts. Of these the outer, by far the largest and surrounding all the other courts, was called the "Court of


    the Gentiles." The next was the Court of Israel," and within that court was the "Court of the Priests." It was


    from this court that the Priests ascended, by twelve steps, to the Temple, which was itself divided into three


    parts, the Porch, the Sanctuary, and the Holy of Holies, 24 feet square and 24 feet high.


    So with the raising of our Masonic structures, after the foundation is laid and we have taken the degrees in


    the Craft we should not think that the building is completed but should strive, onwards and upwards, towards


    that point from which a Mason cannot err.


    As the building progresses we begin to realise that Masonry is not a mere succession of degrees and that


    even ritual, beautiful as it is, is not Masonry. If we wish to find the connection of our whole system and the


    relative dependence of its several parts we must complete the Craft degrees by becoming members of the


    Holy Royal Arch, and by so doing we are acting in accordance with the first rule in our Book of


    Constitutions.


    Some Brother may ask "Why should I join the Royal Arch?" The answer is that in every real Mason resides


    an unquenchable spark of divinity, a spark that may be raised to a bright flame, or left to smother in earthly


    ashes.


    The choice is ours. It is for each of us to decide whether to be content to remain in the Courts of the Craft or


    to pass onwards to the Temple of the Holy Royal Arch.


    Should we choose the latter and become Companions of the Holy Royal Arch we shall then be given the


    opportunity of realising what Masonry really is and all that Masonry can mean to us. But to obtain full


    understanding, ritual must be supplemented by knowledge of symbols, for it is by symbols that the veiled


    mysteries of our Order are revealed to us, and each of those symbols embodies some profound religious


    truth.


    Symbols are our silent teachers, mute preceptors if you will, ever ready and willing to yield up beautiful


    shades of meaning to the earnest Mason if he will only devote a little of his time for contemplative thought.


    No! Ritual is not enough, and Masonry will never attain its full force until its members are ready to give up a


    little of their leisure to discover the hidden truths of the symbols.


    I wonder if at any time during the whole of the world's history there has been such a period of strenuous


    haste as marks our present generation, and yet it is also the day of the crossword puzzle. These puzzles, when


    solved, give nothing worth retaining. How different from the puzzles of the symbols for the solving of these


    reveals further beauties in the Craft and added riches to the Royal Arch.


    By symbols and allegories are the great truths preserved to us, they are the Keys of Masonry and we should


    be careful to perform our allotted task while it is yet day.


    Dimly, as through a veil, we see shining threads of spiritual gold in the warp and woof of the fabric of our


    Craft ritual. In the Holy Royal Arch a richer fabric is spread before us, but Symbolism crowns the whole.




    Here is an allegory from the Talmud, a comparison of the sword with the dual nature of man. "Man's soul is


    from heaven and his body from earth; the body is the scabbard of the soul!" In like manner it may be


    said of Freemasonry that the Craft is the scabbard of the Royal Arch.


    Each is a complement of the other, just as reasonable refreshment after labour is necessary so as to provide


    opportunity for personal contact with Brethren and Companions to an extent not possible during labour. Let


    us not try to make life wholly material, nor wholly spiritual, it is a mixture of both. We cannot change it but


    we can try to improve it.


    As regards the after-proceedings I would venture the following suggestion: Could not each Master (or


    M.E.Z.), after the main toasts have been honoured, call upon one of the Brethren or Companions present to


    ask some question on Masonry. Question and Answer need not occupy more than a few minutes. I have very


    pleasant recollections of one or two such evenings and noted the general interest aroused and the happy


    results of the procedure.


    One last thought; the desirability of avoiding unbridled hilarity on the one hand and excessive gravity on the


    other, while to the ultra-serious Mason who becomes despondent because of his own failings, I would


    recommend the words of Dante :


    ". . . As each thing to more perfection grows


    It feels more sensibly both good and pain,


    Though ne'er to true perfection may arrive


    This race accurst . . . "


    —"Freemasons' Chronicle."


    ———————


    CRAFT INSTALLATIONS.


    –⸱––÷––÷––⸱–


    Otago, No. 7.—At the Installation meeting, held on 13th October, W. Bro. C. J. Hayward was installed as


    W.M. The ceremony was conducted by R.W. Bro. J. G. Dykes, Prov.G.M., assisted by G. Lodge officers,


    with V.W, Bro. H. S. Bingham, G.D.C., officiating in that capacity. The meeting was also honoured by the


    presence of M.W. Bro. W. Lishner, P.G.M., who delivered the Address to the Brethren.


    W. Bro. Hayward previously occupied the chair in 1925-26, as did his late father, W. Bro. C. H. Hayward,


    during 1908-9.


    Westminster Lodge, No. 308.—Lt.-Col. R. B. Ashe, M.C., V.D., S.W., was installed into the Chair of K,S.


    on Thursday, 30th September, in the presence of an unusually large assemblage of Grand Lodge officers,


    Masters of Lodges in the District, and Worshipful Brethren and Brethren from all parts of the country. The


    ceremony was conducted by R.W. Bro. S. M. Stone, Prov.G.M., assisted by officers of Grand Lodge. R.W.


    Bro. J. W. Jack, Dist. G.M., E.C., was in attendance, accompanied by officers of Dist. Grand Lodge, E.C.


    V.W. Bro. K. L. Freeman, G.D.C.. was D.C., Bro. G. F. Holloway provided the music, and Bro. T. Goodall


    acted as Herald. The Senior and Junior Wardens' chairs were occupied by V.W. Bro. C. N. Cathie,


    Pres.Bd.G.P., and V.W. Bro. H. Hatch, Pres.Bd.Ben., respectively. The Master-Elect was obligated by the


    retiring Master. W. Bro. His Excellency Sir Cyril Newall, Marshal of the R.A.F.. and the R.W. Prov.G.M,


    constituted the Board of Installed Masters. Working Tools were presented by W. Bros. J. H. Fowler, Master


    Aorangi Lodge, No. 2300, E.C.. E. T. E. Hogg. Master Lower Hutt Lodge, No. 299, and N. S. Lawn, Master


    Island Bay Lodge, No. 243. The Worshipful Master was addressed by V.W. Bro. R. W. McVilly, P.G.T.; the


    Wardens by. W. Bro. E. A. Wallace, D.C., and the Brethren by M.W. Bro. G. Russell, P.G.M. Officers were


    invested by the W.M., W. Bros. W. F. Graham and W. A. G. Dentice.


    The Worshipful Master, in his remarks, referred to his thoughts of three years before, when, as Junior


    Warden of the Lodge, he had been present at the consecration of the Ashlars of the Lodge, which had been


    hewn from part of the stone of Westminster Abbey. He quoted from the First Degree Tracing Board Charge


    the description of the ashlars as the immovable jewels of the Lodge, so called because "they lie open and


    immovable in the Lodge, for the brethren to moralise on." There was food for thought upon the ashlars at that


    time. The evacuation from Dunkirk had taken place; allied France was on her knees. Russia was hard


    pressed. The Nazi heel was on the neck of almost every country in Europe. In this part of the world we had




    our Greece, our Crete, our Pearl Harbour. The times were dark. They were well represented by the rough


    ashlar, a jagged stone. Glancing across to the perfect ashlar, he had found there a message of hope. That


    stone was serene and polished, an augury of good times to come. The moral to be derived was one of faith.


    The rough ashlar might be taken as representing a testing time, to see whether the more perfect time


    represented by the perfect ashlar could be attained. Combined, the ashlars gave a message, clear and distinct,


    that out of chaos and disorder might come a perfect peace. Perhaps one of the morals our antient brethren


    had intended to convey through the ashlars was one of faith: faith in Truth, in Honour and in Justice.


    In the refectory the toast of the Worshipful Master was in the hands of W. Bro. Sir Cyril Newell, His


    Excellency referred to Bro. Ashe's civil and military career, remarking that he had seen service at Gallipoli,


    where he was until the end of the evacuation, in France and in Flanders. He referred also to his award of the


    Military Cross. Lt.-Col. Ashe was now Chief Signals Officer for the Dominion. In his Masonic career, W.


    Bro. Ashe had more than once been near attaining the Master's Chair, but the demands of his civil life, which


    had meant occasional changes of residence, had prevented this until he had been installed in Westminster


    Lodge. In his reply, the Worshipful Master referred to the fact that he had on one occasion in Australia stood


    down to let the Lieut.-Governor, Sir Alexander Hore-Ruthven, go forward, Sir Alexander had since gone on


    to great heights. He was now himself following a Governor-General whose career was already well on its


    way, giving evidence of as great distinction within the Craft as Vice-regally.


    Combined with the Installation ceremony was the presentation of His Excellency's Past Master's Certificate,


    and a very handsome Past Master's breast jewel in gold and enamel, the gift of the Lodge. In making the


    presentation, R.W. Bro. Stone alluded to Bro. Sir Cyril Newall's achievement, a most difficult one for a


    Master in his position, of having attended every meeting and every rehearsal during his term of office, and in


    visiting, from time to time, other Lodges within the District. He expressed the hope that at some future time


    His Excellency would accept even higher office. In reply, Sir Cyril said that he had learnt a lot during his


    year of office; he valued the association with the Lodge, and he appreciated very sincerely the support he had


    received.


    ———————


    ROYAL ARCH INSTALLATIONS.


    –⸱––÷––÷––⸱–


    Kaipara Royal Arch Chapter, No. 66, held its Installation ceremony in the Masonic Temple, Maungaturoto,


    on Saturday, 18th September. Included in the visitors were R.E. Comp. F. C. Purvis, G.Supt. North Auckland


    District, assisted by R.E. Comp. W.J.M. Dawson, P.Dep.G.Z.; R.E. Comp. C. B. Kerr, P.G.J.; V.Ex. Comp.


    J.C. Reynolds, P.G.D. of C.; R.E.W. Reynolds, P.G. Supt.; V.Ex. Comp. J. A. Inkster, P.G.D. of C.; V.Ex.


    Comp. C. J. Halligan, G.Org.; and Ex. Comp. J. Brljevich, P G.S.D. The presenting Principals were V.Ex.


    Comp. Taylor, of Akarana Chapter, and V.Ex. D. A. Finlayson, of Kaipara Chapter.


    Ex. Comp. E. S. Richardson was installed as First Principal by R.E. Comp. Purvis; Ex. Comp. J. J. Hearn as


    Second Principal by R.E. Comp. Kerr; and Ex. Comp. H. Brooks as Third Principal by V.E. Ex, Comp. R. C.


    Reynolds. V. Ex. Comp. W. Reynolds installed W. Bro. Brooks as W. Mark Master.


    Officers were invested by the D. of C., V. Ex. Comp. Inkster, and R.Ex. Comp. C. B. Kerr. The officers were


    as follows:—I.P.Z., V.Ex. Comp. R. D. Leslie; S.E., V.Ex. Com, W. J. Dell; S.N., Ex. Comp. W. R.


    Williams; Treasurer, V.Ex. Comp. J. Brljevich; D. of C., V.Ex. Comp. C. J. Halligan; Org., Ex. Comp. W. E.


    Wiltshire; 1st Soj., Ex. Comp. E. K. Keane; 2nd Soj., Ex. Comp. K. Fergus; 3rd Soj., Ex. Comp. E. W.


    Foote; Janitor, Ex. Comp. W. J. Anderson.


    ————


    In accordance with custom, the Whangarei Royal Arch Chapter, No. 27, held a ladies' evening to mark the


    completion of the year of the sitting First Principal, who on this occasion was V.Ex. Comp. J. T. S.


    Tudehope. At the conclusion of the Chapter meeting, the business of which was the working of the Excellent


    Degree, the wives and other relatives of the Companions, as well as visitors representative of other Chapters,


    were admitted to the refectory, where a very enjoyable time was spent, with musical items and toasts.







    ———————


    HAWKES BAY NOTES.


    –⸱––÷––÷––⸱–


    The annual meeting of Scinde R.C. Chapter, No. 302, Napier, was held on Wednesday, 6th October, when E.


    and P. Bro. Ernest Going Loten was installed as M.W.S. Owing to the much regretted indisposition of V.Ill.


    Bro. Herbert Teagle, 33°, Grand Inspector General, which prevented him from attending, the Installation


    ceremony was conducted by Ill, Bro. J. J. Pickett, 31°, who was assisted by Ill. Bro. C. S. Palmer, 30°, A. W.


    Parkinson, 30°, W. J. Elliott, 30°, E. and P. Bros. E. E. Bolt, Percy W. Tombs and R. D. B. Waugh.


    In Victoria Royal Arch Chapter. No. 4. the enthronement of E, Comp. Walter Herbert Shearer as First


    Principal. and Ex. Comps. C. D. Cox and John Edwards as H. and J. respectively, took place at Scinde Hall,


    Napier, on Saturday, 18th September. The ceremony was performed by R.Ex. Comp. J. W. Elliott, Grand


    Supt., assisted by V.E. Comp. T. Rowe, P.G.Chanc., 2nd Grand Principal, and R.Ex. Comp. C. S. Palmer,


    G.T., 3rd Grand Principal. Accompanying the Grand Supt. as G, Chapter officers were V.E. Comps. J.


    Newton, G.D.C., A. K. Johnston, 1st Grand Soj, W. Tims, T. Ritchie, 2nd and 3rd Grand Soj. respectively,


    and P. J. S. George, Herald. There were also in attendance M.E. Comps. C. H. Crutchley, P.G.Z., John


    Hobson, P.G.Z., R. and Ex. Comps. J. J. Pickett, P.G.H., J. H. Wilkins, P.G. Supt., J. L. Slipper, P.G. Supt..


    E. E. Bott, P.G. Supt.


    The Annual Convocation of Gisborne Chapter. No. 36. and enthronement of Ex. Comp. John Samuel


    Strawbridge as 1st Principal Z., and induction of 2nd and 3rd Principals was held in Abercorn Hall at


    Gisborne on 2nd October. R.Ex. Comp. W. Elliott, Grand Supt., conducted the ceremony, and was assisted


    by the usual Grand Chapter officers, including R.E. Comp. G. T. Bull, P.G.J., V.E. Comps. F. J. Rowley,


    P.G.D.C., E. A. Mins and Lewis Rhodes, all of Gisborne. There was a very large attendance of visitors,


    particularly from Heretaunga, Victoria and Waikaremoana Chapters, as well as Companions Zealandia S.C.


    and District Grand Chapter, Scottish Constitution.


    The regular Convocation of Heretaunga Chapter. No. 38, held on the 27th September, was particularly well


    attended, when the 1st Principal Z., V.Ex. Comp. S. I. Jones, and his officers conducted the ceremony of


    exalting Bro. R. N. Keys, who proved a most attentive and much impressed candidate, through the Mark


    Excellent and Royal Arch degrees. Heretaunga Chapter has had a very busy and most interesting year to


    date. On each occasion goodly numbers of Companions have accompanied the Grand Supt. at Chapter


    Installations, and the presence of such numbers of visitors must have not only impressed but encouraged


    each of the sister Chapters visited. V.E. Comp. P. I. Jones has had loyal and unstinted support when paying


    official visits.


    Rawhiti R.A. Chapter was unable to be present or represented at Gisborne, No. 36, Annual Convocation. In


    extending apologies it was mentioned that this was the first occasion of absence since the foundation of


    Gisborne Chapter.


    V.E. Comp. .F. J. Rowley, P.G.D.C., has occupied the office of Scribe N., Gisborne Chapter, No. 36, with


    efficiency and distinction for 19 years, and was reinvested at the Annual Convocation on 2nd October for a


    further term.


    M.E. Comp. John Hobson, P.G.Z., visited Gisborne for the Annual Convocation to assist the Grand Supt.


    M.E. Comp. Hobson rarely seems to miss any opportunity to visit Chapter or Craft Installations. We are


    indeed pleased and proud of his achievement in this direction.


    Congratulations to V. Ex. Comps. L. Rhodes and J. B. E. Hird, who have been recommended by Supreme


    Committee for Grand Chapter office as Grand Standard Bearer and Grand Scribe N. respectively,


    The installation of Bro. Walter Edward Bate as W.M. of Haeata, No. 272, was conducted by R.W. Bro.


    Edgar C. Hurdsfield, Prov.G.M., assisted by R.W. Bros. C. H. Critchley and A. W. Parkinson, P. Prov.


    G.M.'s, W. Bro. J. E. Jones, P.G.B.B., W. Bro. P. S. Jones, A.G.D.C. Grand Officers accompanying the Prov.


    G.M. were:—R.W. Bro. J. J. Pickett, P.G.W., V.W. Bros. E. E. Bott, P.G. Lect., and W. T. Drake, P.G.C.,


    W. Bros. J. W. Elliott, W. G. Jarvis, J. B. Hird, P.G.D.'s. J. H. Wilkins, P.G.S., P. J. S. St. George,


    P.G.Std.B., and Bro. C. B. Spinney. The attendance of visitors was probably a record for Lodge Haeata. W.


    Bro. Bate's elevation to the Chair of K.S. is fitting reward of merit and ability.




    Napier, No. 268: After a lapse of nine years, W. Bro. E. C. Pixie, P.A.G.D.C., was installed for the second


    occasion as W.M., the ceremony being conducted by R.W. Bro. Edgar C. Hurdsfleld, Prov. G.M., assisted by


    W. Bro. S. I. Jones, A.G.D C., R.W. Bros. J. J. Pickett and P. H. Harris, P.G.W,'s, W. Bros. R. W. Carpenter,


    S.G.D., W. G. Jarvis, P.G.D., A. J. Turville, P.G.Supt.W., F. G. N. Jones, P.G.S., J. Rockell, P.G.O., and P.


    J. S. George, P.G.Std.B. The Prov. G.M. in replying to the toast of Prov. G.M. and Grand Officers past and


    present thanked all brethren in the district for their wonderful support in attending Installation meetings in


    such large numbers, at the same time stating that the Craft had continued to prosper durng his first year of


    office as Prov. G.M.


    It was said at the festive board at Haeata Installation that "Grand Officers never grow old, never die, never


    fade away." This can be truly said of those who so consistently accompanied and assisted R.W. Bro.


    Hurdsfield, Prov.G.M., in his official duties during the past year. W. Bro. Judge Shepherd, of Wellington,


    paid a special visit to Hastings for the Installation of Bro. W. E. Bate.


    R.W. Bro. Hurdsfield, Prov. G.M., paid tribute to services rendered to Grand Lodge by W. Bro. P. J. S.


    George, G. Herald, who for approximately 21 years has, first informally and later officially, carried out the


    duties of Herald, missing only a very few Installation meetings.


    Napier Lodge has experienced a very difficult year. One week after the 1942-43 Installation the W.M. was


    called to H.M. Forces, and later the S. and J. Wardens. Out of a membership of 115 there were 18 country


    members, leaving a register of 97 active members, 30 of whom had joined H.M. Forces. Five of the 30.


    including one wounded brother, were present at the Installation on the 23rd September.


    R.W. Bro. E. C. Hurdsfield, Prov.G.M., is visiting the Gisborne, Tolaga and Tokomaru Bay district on


    official duties connected with his profession.


    Bro. George Bott, writing from Fiji, relates the wonderful welcome and hospitality extended to brethren of


    H.M. Forces. Up to two occasions visitors are accepted as visitors and welcomed accordingly. After that


    brethren become honorary members of both Lodges in Suva. Bro. Bott, in describing the welcome, which he


    said was overwhelming, pointed out that visitors remain seated whilst all others walk around them singing a


    song of welcome, and then extend the handshake of fellowship to the visitors.


    W. Bro. G. T. Bull has been Secretary to Lodge Abercorn, Gisborne, for 50 years, 29 years as Scribe E., as


    well as having the honour of being the 1st Principal Z. of Gisborne Chapter, No. 36. For his 84 years, W.


    Bro. Bull shows no great signs of his onerous duties, and brethren and companions trust he may continue his


    good work in the Craft and Capitular Freemasonry for many years to come.


    R.W. Bro. J. J. Pickett is to celebrate his 90th birthday on 30th October. Hearty good wishes and the hope


    that he may continue with his good work in Freemasonry is extended by all.


    W. Bro. S. I. Jones, Lodge Heretaunga, No. 73, has completed a very strenuous year of office as a G.D.C.,


    besides carrying the offices of D. of C. to his own Lodge and 1st Principal Z. of Heretaunga Chapter, No. 38.


    W. Bro. G. H. Davies is shortly to leave Hastings, and his departure will be a great loss to both Heretaunga


    and sister Lodges in Hastings. He has taken a very keen and active interest in Heretaunga Royal Arch


    Chapter.


    To W. Bros. Cecil Taaffe and A. J. Effingham, who are both laid aside with illness, best wishes are extended


    for early recovery to normal health.


    ———————


    TARANAKI NOTES.


    –⸱––÷––÷––⸱–


    Ngamotu Installation was held on the due date, and all concerned are to be congratulated on the success of


    the meeting. The new Master, W. Bro. Norman Clay, is well fitted to fill the chair, and his wisdom and


    tactfulness will enable him to maintain the high standard of Ngamotu Lodge.


    Lodge Kaponga notices indicate a very marked renewal of interest in F.M. in that district, which must be


    gratifying to the stalwarts who have kept the flag flying in the lean times. It was found necessary to hold an


    emergency meeting in October.




    The death of V.W. Bro. Arthur Coleman, G. Lect., after only a fortnight's illness, was a severe blow to the


    Craft in Taranaki. Respected and beloved throughout the district, his place will be very hard to fill. Ever


    ready to assist in any capacity, he was the Prov. G. Master's right-hand man, V.W. Bro. Coleman's period as


    G.Lect. had been a great success, and he had consented to carry on for another year, but, alas for our hopes,


    he has been called to higher service.


    A Lodge of Sorrow was held at Hawera on October 15th, the Prov.G.M., R.W. Bro. Barclay, being in the


    chair. The temple was filled and it is estimated that there were over 200 brethren at the cemetery. The eulogy


    in the Temple was given by R.W. Bro. J. McAllister, P.D.G.M., The outdoor Masonic service was read by


    the G. Chaplain. V.W. Bro. Falconer.


    V.W. Bro. A. Coleman was in business in Hawera as a solicitor, and was one of the leading citizens of the


    town, having a good record of community service. In many ways, but chiefly in Church and Masonic


    activities, he will be greatly missed.


    The Preceptory of Taranaki held the annual meeting on October 16th, when Frater E. Everiss was installed as


    Ven. Preceptor.


    Paritutu R.A. Chapter held the Installation meeting on October 6th, when E. Comps. R. Tippens, H. O.


    Round and W. A. Dean were installed as 1st, 2nd and 3rd Principals respectively. The G. Supt., R.E. Comp.


    W. W. Thomson, was in charge and the work went well. P.W.M.M. Ferguson installed the First Prin. as


    W.M.M.


    A feature of the meeting was the official reception of R.E. Comp. T. Richardson, G.H., who was making his


    first official appearance. The proceedings in the refectory were of a very happy nature and the speeches were


    well up to the average. V.E. Comp. Stevens, representative of the "Craftsman," was present and addressed


    the Comps.


    Egmont R.A. Chapter exalted a Comp. at the October meeting. The attendance was not up to the average, but


    the work went well and the rendering was impressive. The Second Prin. of Waterloo Chapter, E. Comp.


    Kernahan, paid a visit and was cordially welcomed. A few of those present remembered E. Comp. Kernahan


    as a resident of Stratford thirty-five years ago.


    The sudden passing of W. Bro. F. W. Grainger came as a painful shock to his many Taranaki brethren and


    companions. For many years a stalwart in Lodge Patea Kil., he enjoyed the confidence and esteem of the


    whole district, and when he was selected for the office of Grand Deacon the choice gave universal


    satisfaction. While the Taranaki brethren regretted his transfer from Patea, everyone recognised his fitness


    for the important Government appointment he received. He was an enthusiastic Freemason to the last and


    leaves a good record of service rendered. Our sympathy goes out to his widow and family.


    W. Bro. J. A. Hansen, P.G.Std., whose death occurred with dramatic suddenness a few weeks ago, was one


    of the best-known Freemasons in South Taranaki. He was a P.M. of Lodge St. John, Eltham, and was the


    moving spirit in the formation of Lodge Manaia, of which he was first Master. The Funeral Lodge of Sorrow,


    held in the Manaia Temple, was largely attended. The Prov.G.M. was present and led the service at the


    graveside. W. Bro. Hansen will be greatly missed.


    ———————


    MANAWATU NOTES.


    –⸱––÷––÷––⸱–


    The popular Secretary of Lodge Awatea. Bro. R. W. Browning, has resigned from his position on account of


    ill-health. We wish Bro. Browning a quick and complete recovery. In the meantime, W. Bro. P. W. Morris,


    P.A.G.D.C., has been elected to fill the vacancy, and knowing W. Bro. Morris's capacity for work. Awatea is


    to be congratulated on this appointment.


    Things have been happening at Awatea lately, Bro. Suckling being the proud father of twins. Incidentally,


    Bro. Suckling is a son-in-law of W. Bro. P. W. Morris, P.A.G.D.C.


    The brethren of Tararua Lodge renewed their visits to Awatea during October, the visitors working a Second


    Degree. These visits had lapsed for a few years, and it is indeed pleasing to see a revival. The W.M. of


    Awatea, W, Bro. C. Page, intends returning the visit in the near future and hopes to bring the "Morris gavel"


    back with him.




    The consecration of Mangahao Lodge, No. 231, took place on 27th September by R.W. Bro. E. C. Smith,


    Deputy Grand Master, and a very large representation of Grand Lodge officers.


    The Installation of Manga-te-Weka, No. 178, was held on 4th October, Bro. J. H. Dalrymple being installed


    as W.M. by W. Bro T. W. Pairman, P.A.G.D.C., assisted by other Grand Lodge officers. The R.W. Prov.


    G.M., Bro. J. A. Nash, was received in due form, and afterwards addressed the W. Master. W. Bro. G. J.


    Green invested the Wardens and W. Bro. G. N. MacDiarmid, P.A.G.D.C., addressed them. W. Bro. P. W.


    Morris, P.A.G.D.C., invested the officers and W. Bro. S. H. Snell, P.A.G.D.C.. addressed the brethren.


    The Installation meeting of Lodge Waimarino, No. 175, was held on 11th October, Bro. G. J. Foster being


    installed as Worshipful Master by the Prov. Grand Master, assisted by W. Bros. W. H. Sandford,


    P.A.G.D.C., L. N. Ritchie, P.G.Std.B., A. Mabbot, P.G.S., and other Grand Lodge officers. Owing to illness,


    W. Bro. P. W. Morris, P.A.G.D.C., deputised for W. Bro. E. H. Brewer, A.G.D.C. The address to the W.


    Master was delivered by R.W. Bro. J. A. Nash. The Wardens were invested by W. Bro. E. P. Manson and


    addressed by W. Bro. Ironmonger, P.G.D. Other officers were invested by W. Bro. R. B. Davis.


    On his way to the Waimarino Installation, R.W. Bro. J. A. Nash, Prov.G.M., accompanied by several W.


    brethren, called at Hunterville to pay a fraternal visit to W. Bro. F. Powell, P.G.S., who is unfortunately on


    the sick list. The brethren throughout the district are hopeful that W. Bro. Powell will soon be restored to


    normal health. Our R.W. Bro. also visited W. Bro. W. B. Larkin, P.G.S., in hospital at Raetihi, and several


    other brethren took advantage of their presence in Raetihi to do the same. W. Bro. Larkin was delighted with


    the fraternal visit, which compensated for his disappointment at being unable to be present at the installation.


    We hope our W. Bro. will soon be up and about again.


    We regret to hear that W. Bro. E. H. Brewer, A.G.D.C., has had to seek medical advice—in fact, has gone to


    Australia for this purpose. We sincerely hope the trip will bring good results and that he will return to


    Fending fully restored to health.


    Supper comes last, usually, but the W. Master and brethren of Lodge Te Awaho, Foxton, make a special


    feature of it occasionally. One of these occasions happened to be on the 9th October, the buiness being (1) to


    raise to the Third Degree a son of the I.P.M. and to partake of a whitebait supper. Quite a number of visitors


    were present from United Manawatu, E.C., Awatea, Rongotea, Huia, and other Lodges. The W.M., W. Bro.


    Rangiheuea, was an excellent host, and a very happy evening was enjoyed by all.


    ———————


    SOUTHLAND NOTES.


    –⸱––÷––÷––⸱–


    R.W. Bro. E. C. Smith, D.G.M., paid an official visit to the October meeting of Lodge Southland. No. 273,


    and witnessed the initiation of four candidates by W. Bro. R. H. Waddell and his officers. R.W. Bro. Noble,


    Prov.G.M., was also present, supported by a strong following of Grand Lodge officers. The Lodge also


    initiated four candidates at its September meeting.


    The annual meeting of shareholders of the Invercargill Freemason's Hall Co., Ltd., held on 28th October,


    disclosed another year of careful administration by R.W. Bro. A. Derbie, chairman, and his directors.


    M.Ex. Comp. Sandford, G.Z., was delighted with his visit to Southland and the condition of Capitular


    Freemasonry in these parts. He expressed astonishment at the excellence of the beautiful Temple at


    Invercargill and the appointments available.


    R.W. Bro. G. E. Charlton, P.G.W., and R.W. Bro. G. J. Yule, P.Prov.G.M., who have been laid aside for


    some time, are greatly improved in health and were able to attend several meetings during the past month.


    R.Ex. Comp. Geo. H. Brown, G.Supt., assisted by Grand Chapter officers, conducted the installation of


    Principals and the investiture of officers of Wallace Chapter, No. 34. last month. This was a happy and most


    successful meeting and demonstrated the splendid spirit prevailing amongst the members of this unit of the


    Royal Craft.


    W. Mark Master F. J. Logan and his officers conducted the ceremony of the Mark Degree at the October


    Convocation of Southern Cross Royal Arch Chapter, No. 3. Prior to this ceremony the investiture of the


    officers of the Mark Lodge was carried out in its complete form.




    The investiture of V.Ex. Comp. W. R. Allen, P.Z., as T.I.M. of Southern Cross Cryptic Council, No. 3. was


    conducted on 20th October by R.Ex. Comp. Sydney C. K. Smith, P.G.T. and Past T.I.M.'s, in the presence of


    a good attendance of members.


    This unit of Masonry is making wonderful progress, the past year under the leadership of the late V.Ex.


    Comp. W. R. Copland and V.Ex. Comp. Wm. Kelman, Act.T.I.M., being most successful.


    Deep regret is expressed at the passing of W. Bro. Wm. R. Copland, P.M. Lodge Waihopai, No. 189, and


    Past Z. Southern Cross R.A. Chapter, No. 3.


    The installation of Bro. A. H. Gray as Master of Lodge Wallace, No. 129, on 19th October, attracted one of


    the largest gatherings seen in this lodge for several years. The ceremony was conducted by R.W. Bro. A.


    Noble. Prov.G.M., and Grand Lodge officers.


    Comp. L. H. Wildermoth, Southern Cross R.A. Chapter, No. 3, has received notice of his transfer to


    Christchurch.


    Delegates from the various Southland Lodges are looking forward to the forthcoming Annual Convocation


    of Grand Lodge at Christchurch with much enthusiasm.


    The installation of Master and the investiture of officers of Lodge Mataura, No. 174, held on 9th October,


    attracted a splendid attendance of members and visitors. The ceremony of installing Bro. T. Piercy as Master


    was ably conducted by R.W. Bro. A. Noble, Prov.G.M. R.W. Bro. E. C. Smith, D.G.M., was also in


    attendance, supported by a good following of G.L. officers.


    V.W. Bro. J. J. Griffiths, P.G.Lect., now resident in Dunedin, was present at this meeting and invested the


    Wardens.


    The various Royal Arch Chapters in the Territory have sent forward their nominations for Grand office.


    Members of Lodge Harvey, No. 49, are considering the question of reverting to the wearing of "Masonic


    dress" at meetings of their Lodge. Several other Lodges have given this matter their attention.


    The Installation meeting of Lodge Winton, No. 108, will be held on 2nd November. This will complete the


    list of Craft installations for the Southland District this year.


    W. Bro. G. F. Hoffman, Master, Lodge Waihopai, No. 189, paid a visit to Lodge Fortitude, No. 64 (Bluff),


    on 16th October, taking with him two Fellowcrafts to be raised by the Master and officers of No. 64. The


    ceremony was worked by W. Bro. A. W. G. Mckee, W.M., and officers, Lodge Southern Cross, No. 9.


    R.W. Bro. W. F. Irvine is at present on holiday in the northern portion of the South Island.


    At a meeting of Lodge Waimate, No. 145, held on Saturday, 9th October, the ceremony of raising a brother


    was carried out by the W.M., ably assisted by officers and P.M.'s. The unique feature was that the brother


    who was raised was a nephew of our first Master, the late W. Bro. James Mackenzie, when the Lodge was


    first opened at Nightcaps in the year 1906, and he was again Master in 1915.


    ———————


    OTAGO NOTES.


    –⸱––÷––÷––⸱–


    The installation of Bro. A. C. McCaw as Master of Kurow Lodge, No. 164, was carried out on 23rd


    September, when a large number from near and far attended. All lodges in the district were well represented,


    while a good contingent from the Canterbury Lodge, St. Augustine, No. 99, attended. In the refectory the


    toast list and musical items were very varied and included excellent advice, old history, and some good


    humour.


    On 6th October, Oamaru Lodge. No. 260, held its monthly meeting, this being of more than passing interest,


    as W. Bro. Atkinson was honoured by a visit from R.W. Bro. C. S. Thompson, Prov.G.M. of Canterbury.


    while V.W. Bro. J. S. Duncan, Asst.P.G.M. of Otago, attended with local Grand Lodge officers, and


    completed the investiture of Lodge officers who were unable to be present at the Installation the previous


    month. It is said to be the first occasion on which a reigning Canterbury Prov.G.M. has visited an Oamaru


    Lodge. In the absence of V.W. Bro. W. Miller, W. Bro. J. Miller, P.G.St.B., acted as G.D.C. R.W. Bro.


    Thompson gave inspiring addresses both in the temple and in the refectory. A very profitable and instructive


    evening was enjoyed by all.




    A very large gathering of Masons filled the temple in Oamaru on 13th October at the meeting of Waitaki


    Lodge, No. 11, the occasion being the last meeting at which it is expected W. Bro. W. Turvey will preside, as


    he is under notice of transfer to Australia. The esteem in which this brother is held was clearly shown at this


    meeting. In making a presentation of a jewel on behalf of the brethren, W. Bro. Crawley spoke of W. Bro.


    Turvey as a Freemason who strived to live up to the high ideals and teachings of the Craft, and a brother who


    was blessed with a kindly disposition as well as a generous appreciation of others.


    There was a good attendance of brethren from St. John Lodge, No. 84, Mosgiel, on the occasion of their


    annual visit to Haeremai Lodge, No. 155, on 20th September. The W.M. and officers of Lodge St. John


    worked the degree and passed a candidate to the F.C. degree, on behalf of Lodge Kaikohe, No. 255. The


    candidate is in training as a naval signaller and has been in Dunedin for the past three months, and in a few


    weeks, when he has finished his course, will be returning to Bay of Islands.


    Waverley Lodge, No. 226, held its Installation meeting at Anderson's Bay on 21st September, the attendance


    of its own members being a special feature. It has been noted recently that with the easing up of very urgent


    essential work and Home Guard and E.P.S. duties, that there has been an improvement in attendance at all


    Lodges. Waverley Lodge is appreciative of this and expects to have a very useful year of work ahead.


    Otago Lodge, No. 7, carried out the Installation meeting with improved attendance and atmosphere also, and


    the new W.M. should feel gratified with the prospects for the incoming year.


    A unique ceremony took place in Roslyn Lodge, No. 250, on 20th October, when W. Bro. J. F. Jawsey,


    W,M., handed over control of the Lodge to his son. Such an occasion is not known to have occurred


    previously in Otago district. This Lodge has continued to prosper through the present difficult period, and


    although still without a home of its own the members have demonstrated the true spirit of Freemasonry.


    All of the city Installations have been presided over by our energetic Prov.G.M. (R.W. Bro. J. G. Dykes),


    who has had with him a small though efficient team of past and present Grand Lodge officers.


    Congratulations are extended to the new Grand Lodge nominees for office during the forthcoming year.


    There is every indication of a strong representation from Otago District to the Annual Communication in


    Christchurch on 24th November.


    Lodge Maori, No. 105, has had a busy time in October. At the regular monthly meeting on the first Monday


    of the month, a candidate, on furlough from three years' active service in the Middle East, where he served in


    Greece, Crete and North Africa, was initiated, and the following week was passed to the Second Degree, by


    dispensation, at an emergency meeting. W. Bro. Packer, W. Master, was ably supported in the ceremonial


    work by the P.M.'s and officers of the Lodge. The proceedings in the refectory on both occasions were happy


    and dignified in character. By the courtesy of Haeremai Lodge the above candidate was raised at its regular


    monthly meeting on Monday, 18th October. For the November meeting of Lodge Maori the Past Masters of


    the Lodge have been invited to work the ceremony of the Third Degree.


    ———————


    NORTH CANTERBURY GROUP.


    –⸱––÷––÷––⸱–


    The Southern Cross Installation will be held on Thursday, 2nd December. Special invitations are extended to


    all city and suburban Lodges, so please roll up in force and you will enjoy it.


    Ashley Lodge has quite a nice lot of work, and W. Bro. J. Palmer, Deputy Master, and his officers are doing


    a good job of work.


    Ashley Chapter annual convocation will be held at Rangiora late in November. All companions are urged to


    attend this pleasurable, attractive function.


    Wairaki has a couple of candidates, and the Master, W. Bro. Colin McIntosh, has everything in splendid


    working order and will be pleased to see plenty of visitors.


    Tawera Lodge is getting ready for the holiday visitors, and those needing advice about the beauty spots will


    do well to look up W. Bros. Titheridge and Inwood. The Lodge will be glad to see plenty of visitors.


    W. Bro. Charlton-Smith, Master, and a carload of brethren attended the Amuri Installation and thoroughly


    enjoyed it.




    Cheviot has a candidate and would like some more. W. Bro. Meyers and his officers are ready to help any


    busy neighbours who have too much to do.


    Bro. Chum Crossan has now returned to Cheviot and has started work in his old job and looks well,


    W. Bro. Arthur Williamson, of Gore Bay, has been on sick list.


    Mrs. Harry Inch is in hospital and getting on very nicely.


    W. Bro. Carl Jensen. Secretary of Kaikoura, attended the Amuri Installation.


    Amuri Lodge, done up for the occasion with 'fresh paint in the Temple and pretty flowers in the refectory,"


    had a very successful Installation, and R.W. Bro. C. S. Thompson installed for the second time W. Bro.


    James Boag as Master, and his officers were invested and addressed by a hand-picked set of Provincial


    Grand Lodge officers. The Temple was full right round and everything went well. W. Bro. Charles-Jones and


    others represented Grand Lodge. In the refectory the ladies put on a wonderful supper and received well-


    deserved thanks. W. Bro. Richardson and Bro. Arthur Burke sang songs and Bro. E. Wright presided at the


    organ and piano.


    W. Bro. C. S. Thompson, Prov.G.M. of Canterbury, and his officers have had a splendid year and have done


    wonderful work.


    W. Bro. Charles Jones has been a tower of strength in the Prov.G.L. transport organisation.


    Crowds will invade Christchurch for the Annual Communication. R.W. Bro. Chas. Curtis and his great


    committee are getting ready with the accommodation and entertainment. November 24th is the date, so come


    out in force, all Canterbury, and welcome the visitors.


    Sympathy to Bro. P. Morse and Mrs. Morse is extended in their very sad loss.


    W. Bro. Lawrence Campbell had a record night when he was installed for the second time as Master of


    Avon. The Temple was full, which speaks volumes for the good work he and his Lodge are doing.


    The Avon orchestra and choir will probably assist at the next North Group meeting.


    Acacia had a very good meeting recently when they raised a brother for Amuri Lodge. W. Bro. Dr. Page


    acted as Deputy-Master in place of the late Master.


    Amberley Lodge is getting some work, and W. Bro. Farquhar and his officers are getting into form.


    W. Bro. McIntosh, Master of New Brighton Lodge, is out and about visiting the country. We would like to


    see more of the city Masters join him and come out see us sometime.


    The group send their sympathy to W. Bro. H. Saundercock and Mrs. Saundercock, who are having an


    anxious time.