MASONRY AND THE WORLD OUTLOOK.

–⸱––÷––÷––⸱–

E are now at that season when people become conscious of the fleeting years, and when even those

not usually given to reflection are stirred to thought by the passage of time, as men have been in all

ages. The bewildering march of world-shaking forces adds emphasis to this process today. To older people

the world outlook is more ominous than they remember in their youth, and even than it was in the first world

war. We have also had the experience of the two uneasy decades in between, when insecurity, economic,

political and national, hung like a black pall over the lives of people in most countries, coloured their

thinking, and distorted their development.

On the whole, Anglo-Saxon institutions, both public and private, and notably the Craft itself, withstood the

shock of these world cataclysms much better than most. Solidly and broadly based on the will of free

peoples, and strongly entrenched in centuries of historical development, they stood up to the shock of the

first world war, and the more subtle undermining of the subsequent years of indecision, without much visible

damage. Indeed, there is no reason to believe that these events resulted in any appreciable harm to

Freemasonry as we know it, either materially, psychologically, or spiritually.

Will things be the same in the future? This question is easier to ask than to answer. We are now in the fifth

year of a second world war, in comparison with which even the first loses some of its erstwhile significance.

Ultimate victory seems reasonably assured provided we do not falter and lose resolution; but except to the

complacent eye of the futile super-optimist, the end is not yet near. As the strain of the struggle is prolonged,

the world digs steadily deeper into its material, mental and moral resources, rendering ultimate general

recovery slow and dubious. If the process is unduly prolonged, it is probable that the most subtle and

dangerous reactions will be psychological in nature rather than material.

Such consequences seem largely of a twofold nature. There is first a sort of moral callousness and

recklessness inevitably resulting from familiarisation day after day, month after month, and year after year

with the physical horrors and devastation of war. Catastrophes of major importance recur constantly, which

in normal times would stir the conscience of the world; but after a time we become more or less anaesthetic

to them, and they cease to evoke horror and indignation. This does not necessarily indicate a weakening of

moral fibre; it is rather the inevitable psychological result of repetition, combined with the fact of separation

from the multitudes of unfortunates by the barriers of space and race. And yet to the Freemason all men are

his brothers.

There seems no reason to apprehend that the difficulty last mentioned is likely to operate with special

detriment to Craft life and thought. There is however another psychological concomitant of prolonged

warfare that might easily prove detrimental to Freemasonry if we do not recognise it and guard against it. In

war men consume not only their material capital, but part of their mental, moral and spiritual capital as well.

The commonly held view that war is spiritually refreshing finds little support in the pages of history. One

menacing result of prolonged warfare is to leave behind it widespread moral lassitude, showing itself in a

complacent toleration of ideas and practices which we know to be wrong and undesirable, or at all events not

of the best.

This attitude of spiritual and moral lethargy is latent at any time, reinforced often by lack of moral courage,

and the desire of those in high places to maintain their popularity and swim with the stream, but after the

mental exhaustion of a long war it may become a serious danger. There are in fact indications in recent

speeches of Mr. Churchill, our great war leader, that he is already aware of this trend. It is not suggested that

the Craft in this Territory is exhibiting noticeable symptoms of moral and spiritual lassitude, but the price of

safety is vigilance: and it is obviously wiser to diagnose such a .danger in advance than to have to deplore it

in retrospect.

What we need, as an antidote to such a tendency in Masonry, is a full and vivid consciousness of the

meaning, purport, and practical application of masonic principles. In. particular, all brethren should ponder

carefully the magnificent injunctions contained in the Address delivered to the W.M. on the occasion of his

W

Installation, in which the practical bearings of masonic precepts are emphasised and underlined. There is no

need to quote those wonderful lines here. They are familiar to every brother, but is their true implication

followed out? If it were, there need be no fear that Masonry will be afflicted with creeping moral paralysis.

Masonry should be to all of us not merely a code of practical morality to which we give an unhesitating

assent, but a rule of practical life by which we order our conduct, a chart to guide our passage over the sea of

life. A great historian, diagnosing in general terms the development of religious thought in the Eighteenth

Century, once said that ritual and elaborate ceremonialism had taken the place of belief. We too have an

elaborate ceremonial ritual, and we must see to it that it is never allowed to obscure in our minds and lives

the underlying verities that give it its only real significance and importance.

If the Craft is to play within its own sphere a worthy part in the days to come, it must put its emphasis on

quality rather than quantity, and on spiritual rather than sociable or convivial aspects of Masonic life and

intercourse. Above all, it must not be allowed to degenerate into mere stereotyped repetition of formulae,

without explicit reference to the profound and beautiful moral truths enshrined therein. This is the real

building that the speculative Mason should be concerned with, the erection of the Temple of God in the soul

of man.

————————

MOTIVE PURE.

–⸱––÷––÷––⸱–

A little seed, called Motive Pure, lay dormant, dry and still,

Until Desire picked it up—a better Life to fill.

Aspiration found a garden spot best suited to its need,

And planted it in fertile soil just suited for such seed.

The sunshine of true Brotherhood made it germinate and grow

Into a friendly Human Heart with sympathy aglow.

It blossomed into many flowers of lofty High Ideals,

Whose fragrance filled the air with brotherly appeals.

The seeds we plant should ever be the beautiful and true;

Let not the weedy seeds of strife its harmony imbue!

The little seed of Motive Pure will multiply and spread

If we cultivate with Loving Deeds, and discord always dread.

—Silas H. Shepherd.

————————

A CHRISTMAS MESSAGE. CHRISTMAS 1943.

–⸱––÷––÷––⸱–

Delivered by V.Wor. Sydney Cannington, G.Lec., at a meeting of Lodges held at Nelson.

—————

It is again my duty and pleasure to deliver the address at this Combined Christmas meeting and in doing so I

realise the difficulty of preparing a suitable Christmas message at the present time.

This is the fifth consecutive Christmas that sees the world at war, when family ties are broken; loved ones

separated by distance and death and bloody carnage are rampant.

Christmas brings to our mind fleeting pictures of days gone by; of quiet happy homesteads sheltering in the

trees; flowers with their gay scented heads gently swaying in the summer breeze; the golden corn waving in

the fields; the little children happy with their books and toys; family reunions and other loving ties; the

Church bells ringing and the freedom to worship as man's conscience dictates.

Christmas brings visions of peace and goodwill among mankind, happiness and understanding between all

people and a spirit of helpfulness to aid the less fortunate.

Although the spirit of the world today seems the antithesis of that good old Christmas spirit of yesterday, and

the antithesis of the practical application of goodwill and peace let us not lose heart or consider that the good

graces of mankind are dead.

Darkness may not be so absolute as we suppose, the sky has not fallen nor the cloud lost its silver lining. The

glimmering ray in the east foretells of peace and goodwill between mankind.

War, much as we hate to admit it, gives a preciousness to values we had taken for granted; it makes the

family tie the more sincere and binding; it creates a precious comradeship between not only men at war but

between the women that work, pray and wait. It gives birth to a sacrifice that peace and goodwill have not

conceived and it creates nobility out of frailty. It creates courage that makes men refuse aid though mortally

wounded and sing courage to their fellow men while their own souls are passing on.

War, though founded on hatred and bitterness, teaches a lesson of charity to those who have eyes to see and

hearts to understand. It is good to remember those memorable words of Edith Cavell spoken just prior to

being shot:—

"Standing as I do, in the view of God and Eternity, realise that patriotism is not enough. I must have no

hatred or bitterness towards anyone."

What nobility, what courage, what charity!

War makes us acknowledge the value of companionship and friendliness between not only men of one nation

but of all nations. A British statesman uttered these words:—

"The brotherhood of man today is often denied and derided and called foolishness, but it is, in fact, one of

the foolish things of the world which God has chosen to confound the wise, and the world is confounded by

it daily.

"We may evade it, we may deny it, but we shall find no rest for our souls, nor will the world, until we

acknowledge it as the ultimate wisdom."

This war has made men think as never before and on lines that should bring that 'ultimate wisdom.'

Men have been knit together as a family of brothers through sharing a common life, common dangers and the

desire to be happy. War has shown that man is not esteemed for his worldly possessions but for his attributes

of character.

If war has, and we acknowledge it has, fostered the spirit of friendliness of man to man and created nobility

of character, and if such spirit is but the seeds of the ultimate perfection of the brotherhood of man surely

then the responsibility of fostering this spirit, when this war is ended, should be paramount so that we may

reach that perfection when there is:—

"No threat of war, no savage call

For vengeance on an erring brother,

But in their stead the Godlike plan

To teach the brotherhood of man

To love and reverence one another."

Man's thinking at the present time is not confined solely to ultimate victory of nation over nation but of the

triumph of right over wrong. Man does not associate wrong only with those with whom he is at war but he

associates wrong with the causes that create war and he is sincere with his desires to eradicate wrongs from

his own systems as well as the wrongs from the opposing forces.

If we are to develop the good created by war, or perhaps I should say, if we are to create from man's good

thinking a practical plan of life then we must develop this inward lively impulse towards truth into practical

application. No mere theory or high ideals will create good but only the application of those high ideals to

practical life.

As Freemasons we acknowledge the brotherhood of man and we should realise that our teachings are not

mere theory but are subject to practical application. We should realise that as true Masons we cannot be

sluggards or parasites but must of necessity be builders. Our studies should teach us that humanity is the soul

of Freemasonry, that there is only true Masonry wherever one hand meets another helpfully.

At this stage I would emphasise that it is not the function of the Institution of Freemasonry to supply a blue-

print of a post war civilization; it is not the function of Freemasonry to actively associate itself with plans

prepared by other institutions or with political schemes no matter how worthy they may be!

The function of Freemasonry is to build the Creators of Good. Is to inspire its members by its holy precepts

and so fill us with the fire of enthusiasm that we, individually, will be compelled to dedicate ourselves to the

task of finding solutions for the pressing problems of humanity.

To overcome the evils of life, it is but common sense to suggest that we should develop the "goods" of life.

To develop these "goods" we must make an effort to know ourselves and attain that knowledge of

understanding that will make us of practical value to our fellowmen. We must develop our human

intelligence and acquire an understanding of the natural resources of the earth, the ordinary everyday

methods of distribution, the requirements of mankind, simple rules of economics and finance and a

knowledge of our political and educational methods.

We should cultivate the knowledge and love of true citizenship, remembering the words of Edmond

Burke:—

"In order to perform the part of a citizen wisely and well, it is needful carefully to cultivate our minds, to rear

to the most perfect vigour and maturity every sort of generous and honest feeling that belongs to our nature.

To bring the dispositions that are lovely in private life into the service and conduct of the Commonwealth, so

to be patriots and not to forget that we are gentlemen."

We should cultivate the practical application of our thinking and acknowledge the worth of every human

being, the precedence of human over material values and the right of equal opportunity to all men. Above all

we should acknowledge the value of companionship and friendliness between not only men of one nation but

men of all nations.

On the termination of hostilities we must guard ourselves against the lethargy of false security and self

complacency nor should we lose faith in the common man: rather must we lose faith in the errors, greed and

cruelties of extreme 'isms not governed by she desires and simplicities of common good.

The common good should be acknowledged as the good of all—it is everyone's concern — and may briefly

be described as that which appertains to the improvement of the individual and the consummation of the

brotherhood of man. In other words it is the improvement of the quality of life, not the mere material, by

living a richer and nobler way of life, By allowing the inner voice of conscience to order our lives that we

may tread the path of rightness and justness.

The G.A.O.T.U. has provided us with a bountiful world and the freewill to build or mar His handiwork.

I feel I cannot do better than quote the words of Edwin Markham:—

"We men on Earth have here the stuff

Of Paradise. We have enough!

We need no other thing to build

The stars into the unfulfilled.

No other ivory for the doors,

No other marble for the floors.

No other cedar for the beam

And dome of man's immortal dream.

Here on the paths of every day,

Here on the common human way,

Is all the busy Gods would take

To build a heaven, to mould and make

New Edens. Ours the stuff sublime

To build Eternity in time."

Freemasonry should ever teach the lessons of obedience to T.G.A.O.T.U. and practical friendship and

brotherhood. It should ever teach the lessons of equality, justness and charity to all men. It has no defined

paths of progress but should inspire us to attain knowledge that mankind may be better served and that we

may achieve something worthwhile—the building of a better and happier world.

Freemasonry should give us faith and hope in humanity and the future: and the courage, strength and vision

to believe that this world is still slowly moving towards a great friendship when nations will be reverent in

the use of freedom, just in the exercise of power, humane in the practice of wisdom; when no man will ride

over the rights of his fellows; when the threads of human fellowship are woven into one mystic cord of

friendship, encircling the earth and holding the race in unity of spirit and the bonds of peace.

At this Christmas time may we make this matter personal and ponder on our individual liability to develop

true friendship: not the mere acknowledgment of one another as good fellows but that friendship that knows

no limit in serving, that gives all, life itself if need be. That friendship exemplified by the great sacrifice of

Him whose birth we honour; that friendship exemplified by the sacrifice of our men and women in the

forefront of battle; that friendship exemplified by the wives and mothers who have sacrificed their all.

That friendship which leads us not only along the easy paths where the flowers are strewn and the way is

smooth and agreeable, but along the paths covered with thorns and along the paths which are rough and steep

and lead through fire and war.

Let us develop the friendship that will bring blessings to our lives, that will enrich our character, that will

stimulate us to better and holier things and whose every influence will be a lasting benediction.

The true friendship that will lead us to build a better world and that will demand an ever ceaseless striving to

ease the sufferings of humanity and finally to build that glorious Character-Temple of Life where hate is not

tolerated and charity prevails.

As individual Freemasons, as members of that great Institution of Brotherhood, as Builders of the Temple of

Friendship let us take to heart the words of a great Masonic Philosopher:—

"You are the Temple Builders of the future. With your hands must be raised the domes and spires of a

coming civilization. Upon the foundation you have laid, tomorrow shall build a far more nobler edifice.

Builders of the Temple of Character wherein should dwell an enlightened spirit; tillers of the rock of

relationship; moulders of those vessels created to contain the oil of life: up, and to the task appointed!"

So mote it be.

————————

ORATION GIVEN BY R.W. BRO. E. C. SMITH, P.D.G.M.,

AT THE CONSECRATION OF THE TEMPLE OF LODGE HARVEY, No. 49.

–⸱––÷––÷––⸱–

Sixty years ago Lodge Harvey was chartered by the Grand Lodge of Scotland as a Masonic Lodge, Over

thirty years ago this Temple was erected to the Glory of God and the use of the Brethren of the Lodge.

During that period many members have entered its portals, contributed to its activities, and enjoyed its

associations and friendships. For all these things and life's blessings let us first, out of thankful hearts, give

thanks to God. T.G.A.O.T.U., who spake a word from nought, brought light and life to the earth and breathed

into man an immortal soul. He has given men freedom to worship Him, the gift of prayer, and inspired words

in the Volume of the Sacred Law to be a lamp to the feet of man and a light to his path, Faith and the Hope

of Immortality, the assurance of comfort and support in time of need, these are amongst the Divine gifts. Let

us then bow in gratitude, in reverence and in Godly fear before Him in whom all Freemasons are taught to

put their trust. Let us also remember those wise men of old, we know not of what race or creed or colour,

perhaps of many, who first saw the rich symbolism of the Builder's implements of labour; who first taught

their fellows to measure their lives by the rule of rectitude, square their conduct by the principles of morality,

and to keep their thoughts within the compass of propriety; who used the level to teach equality, the plumb

rule uprightness, and the trowel the virtue of spreading the cement of brotherly love and kindness. Someone

thought of these things and gave the result of their meditations to the world.

What of those operative brethren of the past ages who wrought so skilfully in wood and iron and stone?

Those who first constructed an archway and later found the beauty and strength of the mullioned window,

the pointed arch, the towering spire with its minarets reaching to the Heavens. Those who made of their work

a thing of beauty in the sculptured fresco and the fluted architrave, whose work has been and is still the

admiration of succeeding generations. For when owing to the ambitions of selfish men, the strife of

contending factions, the struggle for religious and personal freedom, their work ceased and the evidence of it

was cast into the dust, the nave and chancel made a stabling ground, their temples desecrated and

overthrown, there still remained the knowledge of the vision and wisdom which inspired it. For in that

vision. In the constitution and charges of their fraternities, was the light to which Freemasonry of today is

indebted for its deepest life. It may well be said of our operative brethren that they wrought better than they

knew.

Let a measure of praise be given to those our brethren who saw the emblematic value of the craft and in an

age noted for its loose morals and low standards, built on a spiritual foundation a structure of Truth, of

Honour and of Virtue, who formed our Constitution, shaped our ritual, and first spoke our ancient lectures

and charges; those who first joined the Early Lodges together into a larger body and so started the Craft

along the path of prosperity and usefulness it has followed since that time. To those also the pioneers and

adventurers of our race, who sailing uncharted seas and settling in new and unknown lands carried with them

the fire of enthusiasm for the Craft, and having found a permanent habitation sought a temple in which they

might associate with their brethren. Over one hundred years ago the first Lodge was established in this

Dominion: The difficulties encountered and overcome are to be found in the record of our fathers' Lodges,

and we may well honour those whose record is the history of the Craft. When this Lodge Harvey was

consecrated it met in an auction mart. Later in a room in a hotel, in a day when there were no footpaths, no

street lights and no means of travel. To our fathers who founded it and guided its destinies let there be all

praise and honour. The founders of the Lodge, with many more of its later members, have passed to their

reward. They lit the torch of Freemasonry in this place and passed it on to their successors glowing with

increasing brightness as the years went by. That torch lighting the way to the future is in our hands, to use

and enjoy and in our turn when we no more need earthly light to pass on to our children warm and glowing

as we received it.

Brethren, such is our tradition, such is our story written by our elder brethren, such is our heritage. "Well

may one unclasp his shoes and uncover his head as he enters a Masonic Lodge; a symbolism white with an

unutterable age is there, and voices eloquent with an old, old music, and a wisdom drawn from the thought

and travail of a thousand generations."

Into the common bowl has been poured the rich red wine of devoted service by many men throughout the

years, and we today are entering into the fruits of their devotion. Let us therefore "keep splendid loyalties

and not fall prey to lesser things. Let us keep faith with the unnumbered brave who pushed aside horizons

that we might reach the better things." Praise be to God, let them be thanked.

We cannot all have the wisdom of a Solomon, or the strength in worldly materials of a Hiram of Tyre, or the

beautifying skill of Hiram the Architect; but we can all be loyal and true, undefiled by evil, undeterred by

error, helpful and useful to our fellow men. Life is a capacity for the highest things. Let us make it a pursuit

of the highest; a noble usefulness, a lofty honour, a wise freedom, a genuine service. So shall we be able to

prepare ourselves for the day when the cannon's roar shall cease, and the implements of warfare and

destruction no longer rule the waves or ride upon the clouds, but peace shall be again upon the earth, a peace

founded upon those eternal truths upon which the Craft is built, a universal brotherhood embracing all races

and creeds and classes of men, amongst whom there shall be "a deep equality of aim, postponing all selfish

seeking to the common good, a day when the bars of creed and speech and race which sever shall be fused in

one humanity forever."

————————

SERVICE BRETHREN IN WELLINGTON HOSPITALS.

–⸱––÷––÷––⸱–

COMMITTEE REPORT No. 6.

————

The Committee in charge of the visitation of Brethren in Wellington Hospitals have to report that several of

the Masonic patients have now been discharged and have returned to their homes. Those are as follows:—

Brother John Wray. Napier Lodge.

Brother Sheridan, Ulster Lodge. (Guard on train in railway accident.)

Brother George Kyngdon, for one month.

We regret to report that during the month Brother Donald Gillies, Lodge St. Andrew, who had been an

inmate of Ewart Hospital for about three years, passed to his rest.

Those still in Hospital are:—

Fever Ward: W. Bro. H. J. Clelland, Lodge Otago.

Ewart Hospital: Bro. Roy Hill. Lodge Pacific; Bro. W. B. Swan, Empire Lodge.

Public Hospital—Ward 2: Bro. H. Seamer, Lodge Island Bay. Seddon Ward: Bro. L. S. Davies, Lodge

Waitohi, Picton. Ward 9: Bro. J. L. Walker, Hinemoa Lodge; Bro. J. McCallum, Lodge St. Andrew.

Those entering the Hospital during the last month are:-

Bro. F. H. Daly, Patea Kilwinning, Ward 5.

Bro. H. Gould, Lodge Island Bay, Ward 21.

Bro. W. J. Gorrie, Lodge St. George, No. 1081, E.C., Ward 21.

W. Bro. I. Baty, Hataitai Lodge, Ward 4.

All the above brethren have been visited during the past month by the Lodge representatives, and comforts in

the shape of tobacco, cigarettes, etc., brought to them, accompanied by a kindly greeting and best wishes for

a speedy and successful recovery.

All are making satisfactory progress and we hope that this will continue.

————————

"NOT TO BE AN ENTHUSIAST."

–⸱––÷––÷––⸱–

How many brethren have been given "furiously to think" when encountering the phrase, "Not to be an

enthusiast"? All are familiar with the context of this warning, and many, doubtless, like myself, have been

struck by the seeming incongruity of it. Surely one regards enthusiasm as a virtue to be admired, and not a

trait to be ruthlessly suppressed; and then, perhaps, one began to explain it away as plausibly as possible by

saying it must be the one lapse from lofty idealism in a collection of moral precepts of unparalleled truth and

beauty—the one flaw which only serves by comparison to enhance the value of the remainder. Or else,

perhaps, we thought that the warning was adopted at a time when the word "enthusiasm" had quite a

different meaning. If the latter was our explanation, then I venture to suggest we were on the right track.

Truth to tell, the word "enthusiast" can convey ideas which are practically antithesis of one another, but at

the present day the more desirable attributes are usually implied by it. A short time ago a certain highly

esteemed brother, in referring to another as an "eminent Mason" thought fit to correct himself and say that he

really meant an "enthusiastic Mason." Now, I am sure nothing more than that he was applying the term in a

complimentary manner, and it was this occasion, -in particular, that prompted me to probe deeper into the

mystery and look up the history of the word. It is derived from the Greek (en -= in, and Theos God), from

which it can be seen that one of the meanings given, which is derived from this translation, and is thus

probably the oldest, must be the one implied in our use of the word. The meaning given is : "One who

imagines he has special or supernatural converse with God , or special communications with Him." Giving

the word this interpretation, we see that the expression is really a reiteration or amplification of an earlier

exhortation to remember the true relationship of the creature to his Creator. In fine, it is a call for humility,

and brings to mind that admonition, "with what Humility and Gratitude ought we to adore the Almighty

Creator"! Not as the Pharisee of old, thinking that we are set above the common herd in the affections of the

Almighty, but rather as the Publican, standing afar off in humility and self-abasement before Him.

—Lawrence H. Sensicle, in "The Masonic Record."

————————

PAPAKURA MASONIC BOYS' HOME.

–⸱––÷––÷––⸱–

On the recommendation of the Provincial. Grand Master, Auckland District, the Board of Benevolence has

appointed the following brethren a Committee of Management of the Papakura Masonic Boys' Home:-

M.W. Bro. Oliver Nicholson, P.G.M.

R.W. Bro. G. A. Gribbin, P.G.W.

R.W. Bro. A. J. Pople, D.G.M.

R.W. Bro. W. W. Wright, P.G.W.

R. W. Bro. F. G. Alpe, P.G.W.

W. Bro. F. Kirton, P.G.D.

The Board is grateful to these brethren for undertaking this important work, and particularly to M.W. Bro.

Nicholson for his past services and his willingness to continue to give of his time and experience in carrying

out the terms of the Trust.

————————

ADVERSITY.

–⸱––÷––÷––⸱–

Adversity is a severe instructor, set over us by One who knows us better than we do ourselves, as He loves us

better, too. He that wrestles with us strengthens our nerves and sharpens our skill. Our antagonist is our

helper. This conflict with difficulty makes us acquainted with our object, and compels us to consider it in all

its relations. It will not suffer us to be superficial. —Burke.

————————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

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

————

CONNECTICUT, 1943.

129 Lodges, 33,850 members, a gain of 350.

155th Annual Communication held at Hartford 3rd and 4th February, M.W. Bro. Anson F. Keeler, G.M..

presiding. The permanent members present were 12 P.G.Ms. and 13 Past District Deputies. There were 5

visiting Grand Masters, and officers of three other Grand Lodges.

A Special Communication was held to constitute Philosophic Lodge of Research, at which Bro. Robert B.

W. Hutt, of Casper Lodge, No 15, Wyoming, Professor of Psychology in Trinity College, "outlined the

development of man and male secret societies as determined by scientific research."

The Grand Secretary supplied a list of the twelve senior members of the Craft, who were raised between

November 22nd, 1870, and September 23rd, 1874.

The managers of the Masonic Charity Foundation reported that there were 83 men and 114 women in the

Home, 35 and 71 in the Hospital, and 16 and 19 outside, with 10 boys and 13 girls receiving outside

assistance. Every Mason raised since January 1st, 1900, is required to contribute $4 per annum. and those

raised prior to that date $2 each. The total cost of operation (including administration and "cemetery, funerals

and burials" was $217.671. In addition each initiate and affiliate from another Constitution contributes $20 to

the Endowment Fund.

Each Lodge was called upon to raise an amount equivalent to at least $1 per member for the purpose of the

Masonic Service Centres for the Armed Forces.

Our Connecticut brethren's contribution to Masonic charity must be somewhere about the world's record.

The 73 pages of Reviews include an appreciative summary of New Zealand, 1941.

Grand Master : M.W. Bro. Carleton W. Tyler. Southbury.

Grand Secretary: M.W. Bro. Winthrop Buck, P.G.M.. Hartford.

Representative of N.Z.: R.W. Bro. Benjamin S. Coe, P.D.D., Waterbury.

Representative at N.Z.: R.W. Bro. Geo. E. Charlton, P.G.W., Tuatapere.

————

WISCONSIN, 1943,

306 Lodges. 50 804 members, a gain of 167.

99th Annual Communication held at Milwaukee 8th and 9th June. M.W. Bro. Leo. F. Nohl, G.M„ presiding.

There were 15 P.G.Ms. and 2 P.G.Ws. present.

In the course of his Report the Grand Master said:—"Young men are going off to war. Masonic fathers and

friends who have never before disturbed themselves about petitions and decrees suddenly insist that the rules

be set aside to hasten the process of making a Mason of the man who is to be made a soldier. Scores of

requests pour in for dispensations to grease the machinery of the degree mill, but there are many more who

refrain from petitioning for dispensations because of the known reluctance to grant them.

"It is a most interesting manifestation of one of the aspects of our Masonic system. There are many

inferences to be drown from this suddenly increased demand for Masonic degrees. It is evident that the uses

of Masonry become more apparent during a national disturbance.

"Your Grand Master is not impatient with these requests for dispensations, however frequently he may deny

them. Each such request presents a new opportunity to emphasise the dignity of the ancient usages of the

Craft and the importance of making haste very slowly: of the dangers of repeating the errors of the first

World War and of the unrelenting insistence on the proficiency of aspirants for Masonic honors. .

"Everyone who requests acceleration of the time within which the degrees may be conferred should be able

to answer such questions as these: Why did the petitioner wait until the eve of his departure to present his

petition to the lodge? Why should a Masonic lodge lower its standards to accommodate itself to such a

petitioner's neglect?"

During the year fifty-year membership certificates were issued to 88 brethren.

The fees charged for admission range from $30 (12 lodges) and $35 (106 lodges) to $105 (15 lodges) and

$150 (11 lodges), while the dues range from $1 (1 lodge) $2 (2 lodges), $2.50 (2 lodges). $3 (31 lodges) to

$10 (36 lodges), $12 (5 lodges) and $15 (2 lodges), the most popular amount being $5 (124 lodges).

The Committee on Charity expended $1025, the Grand Master's charity disbursements were $850, and the

Masonic Service Bureau cost $2025. It has been the policy of the Grand Lodge for many years to contribute

not more than 50 per cent. of the relief extended.

There were about 100 in the Masonic Home.

The Reviews do not include New Zealand.

Grand Master: M.W. Bro, Louis D. Potter, Racine. Grand Secretary: M.W. Bro. Win. .F. Weiler, P.G.M.,

Milwaukee.

Grand Representative of N.Z.: W. Bro. Emil C. Ruston, Eau Claire.

Grand Representative at N.Z.: R.W. Bro. Alfred W. Parkinson, P.Prov.G.M., Hastings.

————

WESTERN AUSTRALIA, 1942-43.

159 Lodges, 10,143 members, a gain of 124.

Quarterly Communications held at Kalgoorlie, 27th August, and at Perth 26th November, 25th February, and

27th May (Annual) and Centenary Communication held at Perth let April, M.W. Bro. Dr. J. S. Battye

presiding at all.

At the November meeting the Grand Master said:—"Brethren will remember that some two years ago I

appointed a committee to consult with similar committees appointed by the two District Grand Lodges of the

Scottish Constitution for the purpose of considering the question of a United Grand Lodge for Western

Australia. Those committees met separately and together, and unanimously agreed upon terms to be

submitted to the various lodges of both Constitutions. It was not possible for the District Grand Lodges to

allow the scheme to be considered and voted upon by subordinate lodges without the consent of the Grand

Lodge of Scotland. Some delay occurred in securing such consent, but ultimately both District Grand Lodges

were required to place the proposal before the individual Scotch lodges within three months of the receipt of

the permission. On the Goldfields the direction of the Grand Lodge of Scotland was at first regarded as not

being obligatory. When that view was corrected it was urged that the matter should be delayed until after the

war so that brethren at the Front might have the opportunity of voting. It does not seem to have been realised

on the Goldfields that the brethren in the Fighting Forces were engaged in upholding that unity and freedom

of government generally that we were seeking to attain in Freemasonry.

"Ultimately the vote was taken in all Scottish lodges. Notwithstanding the strong advocacy of the proposal

by the leaders of Scottish Freemasonry on the coast and the neutrality of the District Grand Master on the

Goldfields, the vote resulted as under:—

For Against No vote

Goldfields District .. 4 5 1

Coastal District .. 4 6 .1

8 11 2

"The proposal was therefore vetoed by the Scotch lodges by thirteen against eight and it consequently falls to

the ground.

"As brethren, generally, are aware, the terms offered were exceptionally generous, and were so regarded by

those leading Scottish Constitution District Grand Lodge Officers who had given the matter serious thought,

and so that the brethren may realise what these terms were I will read them out. . . .

"Many of our brethren thought the terms were too generous, and perhaps under ordinary conditions they

were. But we were approaching the centenary of Freemasonry in this State, and I felt, and still feel, that that

great event could not have been marked in any way so permanently or so magnificently as by the welding

together of all branches of Craft Masonry in Western Australia. However, our Scottish brethren have decided

by a majority of lodges that unity is unnecessary, and that they prefer to remain as a distinct body. That being

so, I have no other course than to declare that the proposed scheme of amalgamation into a United Grand

Lodge is now formally withdrawn, and further declare that for the future the relationships between the two

Bodies will be those officially provided for as between Grand Lodges and District Grand Lodges of another

Constitution. Brethren may ask what I mean. It is this. In order to create a favourable atmosphere, I, as Grand

Master, gave on behalf of our Grand Lodge, every possible consideration to the District Grand Lodges, and

to the constituent Scottish lodges. My course of action was very greatly appreciated by Rt. W. Bro. Raad,

who for so many years has held the reins of government of the Scottish Constitution on the coast with so

much distinction. Apart from an interchange of visits between Grand Lodges and the District Grand Lodges

on the occasion of Annual Communications, I strove to help the movement in which I was so deeply

interested by sending official representation of Grand Lodge to installations of Scottish Lodges and by

permitting our own Lodges to invite the District Grand Lodge of Scotland to their installations. As, however,

the Scottish lodges have shown by their vote that they neither appreciate nor wish for such interchanges of

visits, I desire to make the procedure to be followed in future perfectly plain. Grand Lodge will continue to

invite to its Annual Communication the Rt. Wor. District Grand Master, S.C., and their officers, and will be

more than pleased to accept invitations from the District Grand Lodges to their Annual Communications in

turn. As regards private lodges, however, there will not, in future, be any representation of Grand Lodge at

installations of private lodges under the Scottish Constitution, nor will the District Grand Lodges on the

Coast or Goldfields be officially invited to installations of lodges under the Western Australian Constitution.

This must not be taken as interfering in any way with visits between the lodges of the two Constitutions of

Grand Lodge brethren in their private capacity, but no brother will be allowed to attend as a Present or Past

Grand Lodge Officer, or, if in attendance, to respond to any toast in such capacity.

"No one regrets the necessity for this course more than I do, and I can only say that the position has been

forced upon us by the action of the Scottish lodges. To use a very old maxim 'They cannot both have their

cake and eat it.' "

The Celebrations of the Centenary of the Lodge of St. John, which included a Special Communication of

Grand Lodge, the Installation of the W.M. of the Lodge, and a Service at St. George's Cathedral, Perth, were

highly successful. Owing to the difficulties of travel, M.W. Bro. Andrew Young, Pro Grand Master of South

Australia, was the only visitor from outside the State, and by arrangement he also represented other Eastern

Grand Lodges.

The number of Dispensations issued during the year was 475 as against the pre-war average of 74.

The number of brethren serving in the various Fighting Forces was 1818.

The amount collected for the Widows', Orphans' and Aged Freemasons' Fund was £3521 and the grants from

the Fund amounted to £5103.

Past Grand Rank was conferred on 17 brethren, and the rank of Past Master on 4 others.

New Zealand's Representative was appointed President of the Board of General Purposes.

Grand Master: M.W. Bro. Dr. J. S. Battye, Litt.D., B.A., LL.B., Perth.

Grand Secretary: R.W. Bro. A. E. Jensen, P.D.G.M., Perth.

Grand Representative of N.Z.: R.W. Bro. S. A. Taylor, P.S.G.W., Perth.

Grand Representative at N.Z.: V.W. Bro. Hon. Eliott R. Davis P.G.T., Auckland.

————

WYOMING-1943.

50 Lodges, 7950 members, a gain of 50.

69th Annual Communication held at Casper, 23rd and 24th August, M.W. Bro. J. Melvin Evans, G.M.,

presiding.

There were 14 P.G.Ms. present, as well as 7 visiting G.Ms. $4916 were raised by voluntary contributions to

support the welfare work of the Masonic Service Association among men in the Armed Forces.

The Committee on Correspondence, quoting from the table prepared by M. Bro. Elmer F. Gay, Grand

Reviewer of Indiana, gave the number of Lodges in the United States as 15,312, with 2,456,039 members,

and in Canada 1439 Lodges with 165,351 members. In 1930 there were 3,306,500 members in the United

States.

Recognition was extended to the Grand Lodges of Chile and Argentina.

The Reviews by the Grand Secretary include an appreciative summary of New Zealand 1941, in which the

following paragraph appears:—"It seems that wearing of Masonic badges is permitted only in lodge rooms.

In speaking on this subject one brother said: 'In some parts of the world Masonic badges are worn in public.

For instance, when a brother was initiated in America he was told to wear the badge of the Craft wherever he

went.' " We do not know where in America a brother is told to wear a badge. He is permitted to wear one."

Grand Master : M.W. Bro. Dr. G. O. Hanna, Lingle.

Grand Secretary: R.W. Bro. Irving E. Clark. Casper.

Wyoming does not exchange Representatives.

————————

SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.

–⸱––÷––÷––⸱–

A meeting of Supreme Committee was held on Tuesday, 9th December, R.E. Comp. J. R. Robertson,

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

The Chairman extended a welcome to M.E. Comp. W. H. Sandford and R.E. Comp. W. A. Waters, and also

to V.E. Comp. J. A. Smith, who had been appointed a member of the committee at the last meeting.

It was decided to print the balance-sheet and Income and Expenditure Account, showing an excess of income

of £203 4s. 9d., and to express appreciation of the liberality of the Grand Z. and Superintendents in not

claiming expenses. The amount due by Chapters. £15 1s. 9d., was the smallest total that had ever been

outstanding, and £13 5s. 3d. has since been received.

The Annual Report for the year was discussed at length and approved.

On the recommendation of the Grand Chapter of British Columbia, R.E. Comp. D. G. Penny was appointed

our G. Representative near there to fill the vacancy caused by the resignation of Comp. McDougall.

The sub-committee's recommendation regarding the amendment to Law 10 was endorsed, and the Chairman

will move as follows:—Delete the paragraph commencing "In the event of the Governor-General" down to

"modified accordingly" and substitute the following:—"In the event of the Governor-General of the

Dominion of New Zealand being elected First Grand Principal, a Pro First Grand Principal shall be elected

for that term instead of a Depute Grand Principal, who shall, at the end of his term rank as a Past Pro First

Grand Principal with the designation 'Most Excellent'." When a Pro First Grand Principal is elected pursuant

to the foregoing he shall, where the context so permits or where there is no specific direction, be entitled to

all the rights and privileges of a Depute Grand Principal as are conferred upon the latter in these Laws.

The members of the Committee expressed their thanks to the Chairman for the able manner in which he had

presided over them during the last two years.

————————

AN OUTLINE OF MASONIC READING.

–⸱––÷––÷––⸱–

(Paper read at the Lodge of Research, No. 218, by W. Bro. A. E. McMicken, P.S.G.D.,

Grand Lodge Librarian,Victoria.)

————

Among the many thousands who range under the banner of Freemasonry, it would be interesting to estimate

those who take an intelligent interest in the Craft. The study of the Ritual and its accompanying association

gives but a superficial idea of what really underlies Freemasonry.

It is to those members that a subject of this character is mostly addressed, in the hope that a greater degree of

interest may be aroused among what we might term the rank and file of Freemasons.

To even the elementary student, what a range of literature is open, and its romance is thrilling in the extreme.

In the vast field of books that have been issued during the past century, we are able to find references to

every angle of the Order, and this evening it is my intention to make a survey of those that may prove helpful

to both the tyro and the more advanced student. For books to prove attractive, it might be suggested that

where to one Freemason it may be meat, to another it may be poison. By that I mean we must not be too

critical in our judgment of what is being read. We cannot all think alike, neither can we all read alike.

As Freemasonry is divided up into many parts, so we try and vary the sources from which we obtain

information. In this paper I will not offer any hard and fast ideas of what Brethren should read, or give a

critical opinion between the different schools of thought, rather it will be along the lines of introducing some

suggestions to readers that may prove of value in Masonic research.

Commencing, then, with the idea that we must cater for the elementary reader, and one who is desirous of

making some advancement in Masonic knowledge. I should recommend the study of the Handbooks of J. S.

M. Ward. These little studies in the history and meaning of our Rituals are attractive, and as Sir John A.

Cockburn, P.D.G.M., of South Australia, says, that W. Bro. Ward is one of the most able and earnest of

Masonic students, and brings to bear on the task of research the mind of a scholar, enriched by extensive

reading, much travel, and a wide experience of men and affairs. These Handbooks, which cover the E.

Apprentice, the Fellow Craft, and the Master Mason, also the Higher Degrees, are couched in such a manner

that they are easily adaptable for both W. Brethren and Freemasons generally.

Laying down as a basis the dictum that an Encyclopaedia is an essential part of a Freemason's education,

here are several that must be acclaimed important. Albert G. Mackey's two-volume edition, which is issued

as a revised edition by Edward L. Hawkins and William J. Hughen, is indispensable as a guide. This work

comprises the whole range of Arts, Sciences and Literature as connected with the Institution. It is American,

and must be treated from that standpoint, yet withal it is authoritative, and can be relied upon.

Another Encyclopaedia that has come to be known among Freemasons is that of Arthur Edward Waite. Its

author is a P.S. Grand Warden of Iowa, U.S.A., and ranks high among members of the Craft, and was

published in 1921. An English work that is studied is that by E. L. Hawkins, A Concise Cyclopaedia of

Freemasonry. Amongst other publications worthy of note may be mentioned Masonic Why and Wherefore,

being answers to 101 questions by Ward, Masonic Enquire Within (English), also a Concise History of

Freemasonry, by R. F. Gould.

Among the most popular works issued, and one that many members of the Order have purchased for their

own personal use, is the British Masonic Miscellany, which was compiled by W. Bro. George M. Martin, of

the Scottish Constitution. This work, which consists of 20 volumes, covers a wide range of subjects,

touching such questions as the Religion and Ethics of Freemasonry, The Symbolism of the Three Degrees,

The Masonic Apron, Hiram Abiff, The Hiramic Legend, and many other important phases of the Craft.

When I mention the names of a few of the Contributors, I feel that their standing will guarantee the reliability

of this work. Here are some: John T. Thorp, Rev. W. W. Covey-Crump, R. F. Gould, Rev. J. Fort Newton,

H. L. Haywood, Dudley Wright, and others too numerous to quote.

Two books on the important question of Hiram Abiff may be touched on at this stage, notably The Lost Keys

of Freemasonry, or the Secret of Hiram Abiff, by Manly P. Hall, Hiramic Tradition by Covey-Crump, and

Hiram Abiff. by J. S. M. Ward. In each of these we find a keen and interesting survey of, the great character

portrayed in our Masonic History, showing much research and careful analysis. One writer says of The Lost

Keys of Freemasonry that it will appeal to the thoughtful Mason as an inspiring volume, for it satisfies the

yearning for further light and leads the initiate to that Sanctum Sanctorum where the mysteries are revealed.

In many ways the book is a contribution to Masonic Idealism, revealing the profounder aspects of our

ancient and gentle fraternity.

Of the Rev. Covey-Crump's contribution to the Hiram Abiff literature, it is sufficient to say that for many

years he was a well-known member of the Coranati Lodge, London, and many brilliant articles have

appeared in their famous Ars Quatuor Coronatorum.

In the main historial section of Masonic literature, we find many works of more than general interest. To

those who desire to delve into the background of our Antient Institution; there are books that give much

instruction as well as delight. Take for instance English Speaking Freemasonry, by Sir Alfred Robbins. This

interesting volume is the story of Freemasonry's spread into all parts of the world, and in many ways it

presents a fascinating account of its labours in the fields of relief and education. To us in Australia, naturally

we turn to the history of the Craft in English-speaking countries, and Sir Alfred Robbins' books give a fair

and accurate account from this angle. Lionel Vibert is responsible for two well-known contributions to this

phase of Masonic information. He has written Freemasonry Before the Existence of Grand Lodges, also The

Story of the Craft. The latter book is well suited to newly-initiated Brethren, as it is written in a brief, concise

manner.

Lionel Vibert is also well known in connection with the Coranati Lodge, and this stamps a Freemason with

the hall mark of authority. In connection with the National Masonic Library, America, we find that one of the

prominent members of the Fraternity, H. L. Haywood, has collaborated with James E. Craig, in an excellent

History of Freemasonry, which in many ways is eminently suitable for the student. Other books by Haywood

which might be mentioned here are Symbolical Masonry and The Great Teachings of Masonry.

While speaking about the transition period, and the background of Freemasonry, we must not overlook the

contributions of the Rev. Francis Castells. This W. Bro. was born in Spain in 1867, and later was educated at

King's College, London. His book on English Freemasonry in its Period of Transition, A.D. 1600-1700, is a

standard work on the subject, and is widely read, as are also his other works: The Apocalypse of

Freemasonry and the Arithmetic of Freemasonry. While quoting this writer, I would mention The Mediaeval.

Mason, by Knoop and Jones, as a natural book to be read by students of period literature.

As symbolism plays such a prominent part in all our ceremonies, it is but natural that writers of note have

produced important works on this phase of the Order. Foremost among these I would mention the issue of

the Rev. George Oliver, entitled Signs and Symbols of Freemasonry. This writer lived one hundred years

ago, and in his time was considered an authority. As we are taught when we are asked, "What is Masonry?"

A beautiful System of Morality, veiled in Allegory.

So many members of the Craft are keen students of this side of Freemasonry it is well to point out that

successive writers have contributed books on the subject. Oliver D. Street has given us "Symbolism of the

Three Degrees," and this book is honoured by a foreword written by Joseph Fort Newton, in which he says

"that it is a substantial and important contributnon to the exposition of Masonic symbolism. It is not too

much to say that it is the best book on the subject since Mackay wrote, and we believe it will be so

recognised."

Street proceeds upon the principle, ignored by so many, that Masonic symbols should have a Masonic

interpretation, as determined by the history and teaching of the Craft. This saves his readers the weariness of

wandering through the mazes of ancient lore in quest of imaginary meanings of symbols to which the Craft

has given, tacitly or officially, its own interpretation. Both Ward and Haywood have given us excellent

studies, in their Interpretation of our Masonic Symbols and Symbolical Masonry. Both of these should be in

the collection of each Brother's own collection.

The name of the Rev. George Oliver reminds me of his well-known book, The Historical Landmarks of

Freemasonry. This still stands as a Text-book on Landmarks, and is frequently being referred to for

information on this important angle of Freemasonry.

RELIGION.

In comparison to the Grand Lodges of England and the U.S.A., where we find the first of the greatest lights

in Freemasonry, the V.O.T.S.L., made the basis of our Order, on the Continent in many places this Landmark

has been put on one side. In the Grand Orient of France, it has been the custom since 1877 to affirm that

whereas Freemasonry is not a religion, and has therefore no doctrine or dogma to affirm in its Constitution,

the assemblage has decided and decreed that the article regarding the V.O.T.S.L. be erased, and the

following substituted: "Being an institution essentially philanthropic, philosophic and progressive,

Freemasonry has for its object the search after truth, study of universal morality, sciences and arts, the

practice of benevolence. It has for its principles, absolute liberty of conscience and human solidarity, it

excludes no person on account of his belief, and its motto is Liberty, Equality and Fraternity."

The Grand Lodge of England decided that this action of the Grand Orient in thus expunging the existence of

T.G.A.O.T.U. from its tenets is opposed to the traditions, practice and feelings of all true and genuine

Masons from the earliest to the present time, and the Grand Orient of France is no longer regarded as a

Masonic body. I make this reference so as to illustrate the importance we attach to the V.O.T.S.L. In many

directions, members of the Order consider the question of religion to be of great import, and some go so far

as to say Masonry is a religion.

Joseph Fort Newton sets it out this way:—

What is religion? What is Masonry? What is the relation, if any, between them? Is Masonry a religion? If so,

what religion is it? What is a religion as distinct from Religion? If Masonry is not a religion, what is its

attitude toward religion? That is to say, what is the Religion of Masonry, and how are we to interpret it?

Such questions, and others of a sort similar, have been more discussed than almost any other questions

connected with the existence and study of Masonry. It is not my purpose in this paper to offer an opinion,

more than to say that although Masonry is not a religion, yet it is distinctly religious. The Corner Stone of

Masonry, at once its first and greatest. Landmark, the basis of its plan and purpose and prophecy, is the

simple faith in God which finds its purest revelation and clearest interpretation in the Holy Bible—God the

Great Architect and Master Builder of the Universe. Upon God Masonry builds its Temple of Brotherly

Love, Relief and Truth. Among the books that have been written upon this important subject, I know of none

better than Joseph Fort Newton's "The Religion of Masonry." This can be recommended for those who desire

to have a clear and honest statement of the connection between Religion and our Institution.

While referring to Fort Newton, I have not yet mentioned his popular book, "The Builders." It is hardly

necessary to say that this book is looked upon by many as a classic. It is interesting to note that "The

Builders," which has held its place as Freemasonry's best seller, has met with so much success, that Dutch,

Spanish, Swedish and Arabic translations have appeared.

For many years the Grand Lodge of Iowa presented a copy to each newly-raised Mason in the State, and

many other Lodges in U.S.A. are still following the practice.

The book really embraces the history, philosophy and interpretation of Freemasonry.

I now come to a question that to many members of the Craft is almost unknown, I mean its jurisprudence or

legal system. It would at first seem a paradox that what is by definition a system of morality should have in

addition a legal system, in other words that Freemasonry should have a Masonic jurisprudence. In effect, the

Order is a system of faith and of morals, and a legal system with its forms of procedure, its sanctions and

punishments, would almost seem inapplicable to those circumstances. How can a system which acts on the

conscience make or enforce rules regarding external matters?

To this question the keen student of Freemasonry will apply himself with renewed interest. The field of

jurisprudence covers a wide range of subjects. Such topics as the Landmarks of the Order, the Qualifications

of Candidates, Private Lodges, Grand Lodge and all its Boards and Committees, the various tribunals and

their powers, and varied decisions that have from time to time been made on Masonic matters, All these

come under the question of jurisprudence, and in many ways the study is almost a romantic one. The sources

of Masonic Law cover the Ancient Charges, the Book of Constitutions, and many other phases of the Order's

work. The most important works issued on this important subject are:—Law and Custom of Freemasonry, by

Lewis Edwards; Masonic Jurisprudence, by J. T. Lawrence; Masonic Jurisprudence, by A. G. Mackey; The

Constitutions of the Freemasons, by Lionel Vibert, and last, but not least, that published by the New South

Wales Grand Lodge, entitled Masonic Jurisprudence, a new edition of which was issued a few years ago.

Any of these may be read with interest by W. Masters, Past Masters and members of the Order, and their

knowledge of Freemasonry will be greatly widened.

Turning for a moment to another issue, which at the present time is engaging the attention of many

Freemasons, that of Women and Freemasonry, in the book entitled Women and Freemasonry, by Dudley

Wright, we find an interesting account of the complex problem as to whether the female sex should be

admitted to our Order. Contained also in this work is the narrative history of certain women who have under

pecular circumstances been made Freemasons. An authoritative article on this subject is to be found in a

volume of the Quatuor Coranati Lodge proceedings, which will well repay reading by anyone interested.

This hook also contains some sources of matter relative to Secret Societies, which throw light on many

questions.

Brethren will be interested to learn that the Transactions of the Quatuor Coranati Lodge, No. 2076, are still

considered to be the hall mark of Masonic knowledge. Since the date of its inception in 1886, its objects have

been the study of the History, Symbolism, and Legends of Freemasonry, and in fact it is a Masonic Literary

and Archaeological Society, meeting at a tiled Lodge.

Its membership, that is the Lodge proper, is limited to 40 members, with which is attached a Correspondence

Circle established in 1887, and now numbering some thousands of members drawn from all parts of the

world, many of whom are in Australia.

The issues of the Ars Quatuor Coronatorum are studied by many who desire the last word on Masonic

History and research. A full set' of the transactions are to be found in the Grand Lodge Library, and are at the

disposal of members of the Order seeking information.

This paper has been written with the view of stimulating interest in Masonic reading, primarily by those

needing encouragement and assistance. The writer does not claim to have touched more than the fringe of the

subject under which the title has been written. The books mentioned have been carefully selected as those

that are within the compass of most members of the Order, more than the advanced student, who is in most

cases able to fend for himself.

Many angles of Freemasonry have necessarily been left untouched, but enough has been enumerated to give

Brethren an idea of the literature of the Craft, without which we must remain ignorant of many matters of

great import.

————————

CZECHOSLOVAK FREEMASONRY IN ENGLAND IN 1942.

–⸱––÷––÷––⸱–

In 1942 the work of Czechoslovak Freemasonry in England was carried on in the Comenius in Exile Lodge

under the National Grand Lodge of Czechoslovakia in Exile, the functioning of which on English territory

was rendered possible by the generous and true fraternal attitude of the United Grand Lodge of England

already in 1941. The United Grand Lodge then recognised the Grand Master of the National Grand Lodge of

Czechoslovakia in Exile as the representative of that Grand Lodge during the period of the war and

authorised the Comenius in Exile Lodge to perform its Masonic activities on English soil under his direction

as a regular Masonic body of Czechoslovak brethren recognised by, and entertaining friendly relations with,

the United Grand Lodge of England and its lodges. This was, in fact, a renewal and confirmation of the state

which had already existed before the war between the two Grand Lodges whilst Czechoslovakia was still a

free country and Masonry developing and prospering there.

In 1942 the English brethren added to their magnanimous help and understanding by granting their

Czechoslovak exiled brethren the use of one of their fine temples at Freemasons' Hall when the Comenius

Lodge lost its temple at 4 Wells Rise, London, NM. 8.

This loss, which occurred rather suddenly at the end of May, entailed a certain break in the activities of the

Lodge. However, in spite of this fact, it held fifteen successful meetings during the year, seven of which

already took place at Freemasons' Hall. The outstanding features of these meetings were a lecture by the

Most Worshipful the Grand Master, Brother Vl. Klecanda, on "Czechoslovak Freemasonry and Its Tasks,"

delivered at the first meeting of the Lodge at Freemasons' Hall on August 28, 1942; a lecture by Brother F.

Necas on his visit to the United States of America and his contact with the Czechoslovak brethren there; a

lecture of the I.P.M. Worshipful Brother Wasserman on the origin of Freemasonry; one by Brother V.

Kripner on his Masonic experience and impressions in France in 1940 and 1941; an essay in which

Worshipful Brother A. Hoffman reviewed the history of Freemasonry in the territory of Czechoslovakia;

another essay by Brother Y. Ehrlich on Masonic Brotherhood; a retrospective glance on the first year of the

Comenius Lodge by Brother the Rev. B. Vancura: a description of Freemasons' Hall read by Brother P.

Korbel; and a report on Swiss Masonry in war-time given by Brother J. Hyka after his arrival from

Switzerland and his affiliation in the lodge.

In an address which he delivered at the meeting on January 15, before installing the new Worshipful Master,

the retiring Master of the Lodge, Worshipful Brother Wasserman, gave a general survey of the activities of

Czechoslovak exiled Masons in England, in which he mentioned as outstanding items the arrival of the

brethren from France in 1940, among them the Most Worshipful the Grand Master; the first performance of

the ritual in exile on November 17, 1940, at the Moravian Chapel; the meeting of May 16, 1941, at which the

Czechoslovak brethren from various lodges under the National Grand Lodge of Czechoslovakia decided to

form a Czechoslovak Lodge in Exile under the Most Worshipful the Grand Master; the consecration of the

Lodge Comenius in Exile on June 7th. 1941; and the formal recognition of the Grand Master and Lodge by

the United Grand Lodge of England on September 10, 1941.

At the meeting of March 7. 1942, which was held on the 92nd birthday of the Czechoslovak President,

Liberator Thomas Garrigue Masaryk, the Most Worshipful the Grand Master delivered an address in open

lodge in which he honoured the memory of this great humanitarian and philosopher who, although he had

never become a member of the Order, had always felt and shown much sympathy for its work and aims and

can be truly designated as one of the finest specimens of a "Mason without an Apron."

A tragic shadow fell on the solemn and memorable first meeting of the Comenius Lodge in Exile at

Freemasons' Hall, as shortly before the United Grand Lodge of England had lost its Most Worshipful the

Grand Master the Duke of Kent through his sudden and untimely death in active service, The Most

Worshipful the Grand Master and the Worshipful Master of the Lodge appreciated in their manifestations of

sympathy at the meeting the great merits of the deceased Head of English Freemasonry and the heavy blow

which his departure meant for the English brethren and the Craft.

At the ceremonious meeting which the lodge arranged in commemoration of its first anniversary at a temple

of the Cafe Royal on July 10, Brother Korbel read, under the authority of the Most Worshipful the Grand

Master in his capacity of Acting Grand Secretary of the National Grand Lodge of Czechoslovakia in Exile, a

detailed report on the activities of the Czechoslovak Masonic Club, "New World," in New York since its

foundation. In particular he reported on the participation of the club in a joint Communication which Golden

Rule Lodge, No. 770, and Elbe Lodge. No. 893, of New York, dedicated to Brother Jan Masaryk, member of

the Comenius in Exile Lodge, on June 10, 1942, in Grand Lodge Room at Masonic Hall, New York City,

such participation consisting, above all, in the Exemplification of Opening and Closing of Lodge according

to the ritual of the National Grand Lodge of Czechoslovakia.

At the meeting of the Comenius Lodge held on August 28, 1942, the Most Worshipful the Grand Master

moved that the Lodge grant the distinction of Honorary Master to Worshipful Brothers St. F. Hlavac and A.

J. Drosnes, both of Golden Rule Lodge, and Worshipful Brother E. Zenker, of Elbe Lodge, who had

particularly deserved well of the success attained at the Communication. The motion was carried

unanimously and accompanied by the enthusiastic applause of the brethren present, who thus appreciated the

great importance of brotherly relations between American and Czechoslovak Masons.

At many meetings of the Lodge, reports of the death of brethren at home due to Nazi cruelty were made, and

their memories were honoured in the usual ceremonious way and by touching addresses. Such an address

was also dedicated to Brother L. C. Halla, the first Senior Warden of the Comenius Lodge, who died in

England on November 2, 1941, in consequence of the hardships he had to go through during his flight from

France in June, 1940, and his psychic sufferings when he learnt that his elder son Milan, who served in the

Czechoslovak Army, had not succeeded in escaping from France.

Relations with English brethren were considerably strengthened by regular mutual visits of individual

brethren. The number of English guests among them a few Grand Officers of United Grand Lodge, was

particularly considerable at the meeting of October 3, which saw the first initiations of Czechoslovak

candidates on English soil.

It remains to be said that during the year Brother the Rev. Vancura rendered Czechoslovak Masonry in Exile

unforgettable service by his untiring efforts and studies which resulted in the reconstruction, installation,

affiliation, initiation, and raising.

The brethren demonstrated their recognition of his merits and their gratitude by unanimously electing him at

the meeting of December 18 Worshipful Master of the Lodge of 1943. His taking office opens a new period

of Czechoslovak Masonic work in exile, and it remains to be desired that this should be the last one and that

the Most Worshipful the Grand Master. Brother Klecanda and Worshipful Master Brother the Rev. Vancura

be granted the privilege by Fate to return during such period with all the exiled brethren to their mother

country and to unite with the brethren there in common efforts for the re-erection of the Temples of

Czechoslovak Freemasonry.

—Courtesy of "The Masonic Record," London.

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The Editor, Secretary, and staff of "The New Zealand Craftsman" convey their appreciation and thanks for

the many Seasonal Greetings received from Subscribers, Correspondents, Advertisers and others and most

heartily reciprocate. May the year 1944 prove a happy one notwithstanding the horrors of war and may it

also usher in a just and righteous peace.

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LIFE AND ITS MYSTERIES: REALITY.
Frank L. Hammer, 320, San Francisco, Calif.

–⸱––÷––÷––⸱–

"All reality exists in the mind. The outer phenomenon, that which appears, is only its outer expression. The

visible universe is the reflection of the invisible," says Plato.

"Unless a thing is apparent to the five bodily senses it has no existence," says the materialist.

Let us examine these two divergent viewpoints and endeavour to ascertain which is in possession of the

truth.

What is it which has discovered the laws of all solid, measurable things of earth and sky? It is the mind.

Upon what do they rest ultimately? Upon an idea. They are thought realised. But what is an idea? It is that

which the mind sees. But can the mind see that which is not? No more than can the eye. These things which

the eye sees —the atom, flower, tree, plant, house, etc.—on this side are objects; on the other or reverse side

they are thought. Which is the reality, the invisible idea or its external form?

The spiritual origin of all things was uppermost in all Plato's thoughts. His doctrine may appear ambiguous,

but in reality nothing in the universe is less obscure. Cause and reality are within; effects and unrealities are

without and prove the visible by the invisible; and' this is seen immediately when the reversal of the usual

process is followed by reasoning—which is inductive, or from effect to cause, rather than from cause to

effect.

The generality of men are convinced of the reality of things only in proportion as is evident to their senses.

Whatsoever is invisible and imperceptible is for them doubtful or non-existent. The external tests of truth and

reality are, however, invariably deceptive, Reasoning from cause to effect is the one sure guide to truth; this,

to be followed by analogy and association, as carrying direct evidence to the mind of that which is beyond

the senses.

In order to understand life it is necessary that men should comprehend this great truth of reality; that nothing

exists in the outer world except as produced and developed by an interior essence, of which the exterior is

the representative. The arts and sciences demonstrate the truth of this principle, the divine pre-existent idea

of every material manifestation.

For example, the artist first sees the picture in his mind before painting it on canvas. Then- sometimes the

objective result is so inferior to the original one he saw mentally, that he destroys it and creates another.

Which is the reality? The reality is the indestructible model existing eternally in the mind substance.

Musicians first hear their symphonies and operas in their minds before transcribing them on paper. They, too,

experience difficulty in embodying the sublime melodies in concrete form. But the immortal score they

heard with their inner ears exists eternally in the celestial realms, the home of all ideas.

General knowledge of the reality and force of ideas would revolutionise the world. Rulers know their reality

and their power and fear them more than bombs, torpedoes, guns and dynamite, because they cannot blast

ideas out of existence. Consequently, they mobilise the minds of the masses at the same time, in the same

way, and for the same purpose as the Army and Navy. Otherwise wars would be impossible. But the masses,

ignorant of the process, permit their minds to be enslaved. Physical bondage they would resist to their last

breath, but control of their minds, of far more worth, they relinquish without a struggle. The infinite pity of it

all! Their minds in. bondage they are no longer free, even with their bodies at liberty, and they follow the

bellwether like a flock of sheep, no matter into what absurdity, even to danger and to death, not realising

that, so long as they act like unthinking sheep, they will share the same fate as sheep.

The battle cry of freedom has rung down through the ages and people are always looking for a liberator to

free them. The people will never be free until they free themselves through the exercise of thought and their

God-given prerogative to reason for themselves. Those who deny men this right are their enemies and

exploiters.

Why fear to think? Who can prevent it? Bodies can be liquidated, free speech suppressed, but no power on

earth can invade the kingdom of mind. The most powerful army cannot take possession of a single idea. The

cruellest autocrat cannot destroy a solitary thought. No despot can hinder a man from thinking anything

under the sun he chooses, nor prevent him from sending these thoughts to others all over the world. And

through the power of thought people can free themselves, for by uniting mentally they can effect any change

they desire, accomplish any plan or project for the benefit of mankind, Thoughts are the tools man uses to

bring invisible things into visible form.

The incontrovertible fact that nothing which truly affects man is capable of being measured, weighed or

calculated is further proved by memory. What is memory? It is seeing with the mind's eye the events of the

imperishable past indelibly engraved on the etheric substance. If the past were not recorded, how could we

see it? No reality has more power than a memory that taunts and haunts us with-thoughts we would obliterate

forever.

People cross oceans and continents hoping that, in a new environment, they may be able to forget, but they

soon realise memories are not left behind with their material possessions. Like their shadows memory

pursues them to the end of the earth and mocks every attempt to elude it. It even defies and survives the

grave, as death effects no change save dissolution of the worn-out physical garment.

What is the initial cause of the formation of many narcotic and liquor habits? Not desire for, or liking of,

drug or drink, but the effect which they produce—temporary oblivion, forgetfulness, an avenue of escape.

Escape from what? Realities too painful to be borne. And where exist these torturing realities which drive

people to such desperate and destructive acts to obtain alleviation? In the mind,

"It is all in their mind," people frequently say when others are in pain. Very true. Unless it were in the mind

it could have no reality, as there is no feeling or sensation in the body of flesh.

"Money is the only reality in this material world," say the practical people, and proceed to turn life into it.

For does not money command the labour of their fellow-men, enable them to live in luxury and comfort?

Does it not buy palaces, rare jewels, expensive cars, fine clothes, costly viands, priceless art? Does it not

command power, affluence and votes for public office? Yes, money buys all these things. It buys just about

everything except love, loyalty, friendship, devotion, respect, happiness, health, peace, a passport to heaven

and God.

Occasionally people ask: Since money is not the coin of the heavenly spheres, what is the medium of

exchange? There is only one medium of exchange and that is service. In reality, it is the only true one have;

it is the only one with which realities can be obtained.

Since the mind can see that which is invisible to the physical eyes, may it not sometimes have the power to

behold God? Atheists deny the reality of God on the grounds that no one has ever seen Him. They could just

as logically deny the reality of man because no one has ever seen him. True, we are all familiar with the

outer aspect of man, his physical body which is transient and changeable, but who has seen the reality, that

which is within? And has not God also an external form? The outer universe is a visible manifestation of the

Indwelling Deity. Nature is the body and God the soul. God has the same relation to the universe as man to

his body; He is the Spirit, the animating and sustaining principle, for God is both formless and also with

form.

So men who deny the reality of God's existence should also deny their own, if they wish to be consistent in

their argument. No effect can be without a cause; therefore, it follows that man must have a cause, or origin,

who is no other than God. We should believe in God because we believe in ourselves. This is the correct

order and precedence of things. Man is sufficient to prove God's existence, and is the best proof we can

possess. And in our search for God we should begin at the near end—man. The reality of man proves the

reality of his Creator.

Is immortality a reality? Some claim not, and deny its reality on the same grounds that atheists deny the

existence of God—no one has ever been able to prove it! Such assertions transcend all bounds of

fallaciousness and presumptuousness. Obviously, persons undertaking to speak for all the swarming millions

that have lived and are now living on earth do naught but advertise their dense ignorance. Instead of

proclaiming that no one has ever been able to prove it, they should limit their statements to themselves and to

their group of friends and acquaintances. We have known a number of these unbelievers and their rejection

of immortality seems to be mostly due to their fear of it.

Ignorance is a poor authority. Immortality has always been and is today a reality to innumerable people who

have not had any palpable experience or optical and auditorial demonstration. Those who are conscious of

their true nature have no doubt of its reality. How could it be otherwise? Since God and man are inseparable,

man cannot escape immortality. Man's consciousness and intelligence cannot be annihilated any more than

can the Deity's, as man exists co-eternally with Him. And immortality means nothing unless accompanied by

intelligence, memory, recognition of friends and loved ones.

Furthermore, the scientifically proven facts of the indestructibility of matter and the conservation of energy

have convinced many intelligent minds of the truth of immortality. In reality all created things are eternal.

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LODGE SECRETARY FOR 50 YEARS.

–⸱––÷––÷––⸱–

R.W. BRO. G. T. BULL

R.W. Bro. G. T. Bull was initiated in Lodge Abercorn, No. 76, then No. 472 under the Irish Constitution, in

1888; was elected I.G. on the night he was raised to the Third Degree, and has held office in the Lodge ever

since. Elected Master in 1892, and Secretary in 1893, which office he has held continuously, except for

1916-17 when he was elected to the Chair for the second time. Grand Rank was conferred as follows: J.G.D.

in 1906; J.G.W. in 1913, P.Prov.G.M. in 1934, and P.Dep.G.M. in 1940.

Bro. Bull was a foundation member of Lodges Uawa, No. 232, Gisborne, No. 233, and Waiapu. No. 241, and

is now an honorary member of Lodges Uawa and Waiapu. He was also a foundation member of Lodge

United Masters, No. 167, and is Grand Representative of the Grand Lodge of Manitoba.

In 1914 the Gisborne Royal Arch Chapter was opened, and Comp. Bull became a Charter member and held

the office of Z. for the first year of its existence. At the end of the year he was elected Scribe E., which office

he still holds.

In Grand Chapter the rank of G.Swd.B. was conferred in 1916 and G.J. in 1930, Grand Supt. of the Auckland

District in 1933-34, and Grand Supt. of the Hauraki District in 1934-35. Comp. Bull is Representative of the

Grand Chapter of West Virginia.

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GRAND MASTERS OF ENGLAND.

–⸱––÷––÷––⸱–

The late Duke of Kent, who was Grand Master of the United Grand Lodge of England at the time of his

tragic death, had held that office only a little over three years. This is the shortest tenure of this office on

record. The longest such record is that of the Duke of Connaught who remained as leader for 38 years (1901-

1939).

The next longest tenure of office as Grand Master in England is that of the Duke of Sussex, which lasted 30

years (1813-43), followed in length by that of the late Prince of Wales who became King Edward VII (27

years) and that of the second Earl of Zetland (26 years). The Earl de Grey and Ripon ruled four years. There

have been only these six Grand Masters of the United Grand Lodge of England in the course of 130 years,

four of them having been Royal Princes whose combined rule of the Grand Lodge covered nearly 100 years.

The present Grand Master, the Earl of Harewood, is the seventh head of the Craft in England and Wales and

the third leader not a Royal Prince. Yorkshire is proud to claim him and also one of the other Grand Masters

not of royalty, the Earl of Zetland.

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LODGE HARVEY, No. 49.

–⸱––÷––÷––⸱–

The celebration of the 60th Anniversary of the Lodge and the Consecration and Dedication of the Masonic

Temple, Gore, Southland, was conducted in the presence of about 200 members and visitors on 17th

November. Owing to the inability of the Grand Master to be in attendance, the ceremony was conducted by

R.W. Bro. E. C. Smith D.G.M., ably assisted by W. Bro. M. Turnbull, A.G.D. C., R.W. Bro. A. Noble, Prov.

G.M., was also in attendance, supported by a large number of Grand Officers. W. Bro. R. P. Boyne,

P.A.G.D.C., acted as G. Sec., and read the Warrant of Appointment. It was reported that the Plans had been

approved. Introductory Prayer, by the G. Chap., V.W. Bro. W. W. Powell, P.G.C., was followed by the

handing over of the Working Tools. At this stage of the proceedings an oration of outstanding merit was

delivered by R.W. Bro. E. C. Smith (published in this issue). While the hymn, the "Old Hundredth," was

being sung the officiating officers of G.L. took their places on the Pavement, the D.G.M. being stationed in

the East. The Elements characteristic of a ceremony of this kind were handed to the Pres. officer, with a

recital of their true significance, by, the following G. Lodge officers :—Corn, R.W. Bro. A. Noble, Prov.

G.M.; wine, R.W. Bro. James Manson, P.Prov.G.M.; oil, R.W. Bro. H. C. MacGibbon. P.G.W.; salt. R.W.

Bro. S. C. K. Smith, P.G.W. V.W. Bro. Powell discharged the duties of Chap. in a most impressive manner,

being ably assisted by W. Bro. M. Turnbull, A.G.D.C. After the Dedication of the Temple, a most interesting

History of the Lodge, covering the past 60 years, was read by W. Bro. R. Graham, W.M., followed by a

sacred solo by W. Bro. L. G. Thomson. After the lodge had been closed, a retirement was made to the

refectory, where a very pleasant and profitable hour was spent around the festive board as guests of W. Bro.

J. H. Dolomore, senior Past Master of the Lodge, who unfortunately was not able to be present. A very fine

birthday cake formed an outstanding feature of the banquet, which was of a sumptuous nature and enjoyed to

the full by the large company of brethren in attendance. Several excellent addresses were delivered, in which

appropriate reference was made to the wonderful part played by the members of Lodge Harvey, No. 49. in

the Masonic and general activities of the Province. The proceedings throughout were of a most happy and

successful nature and should serve to stimulate the Craft to still greater success in the construction of the

New World which all hope will come into being as the result of the present world conflict. The Tyler's Toast

terminated a meeting the memory of which will long remain in the minds of those fortunate enough to be in

attendance.

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TARANAKI NOTES.

–⸱––÷––÷––⸱–

Ikaroa, No. 115, had its Installation meeting a few days before Grand Lodge Communication and. as always,

it was a good finish for the year's work in the district. B.W. Bro. J. C. Barclay. Prov.G.M., was in good form

and the work went well in every detail. The Temple was filled to capacity and everything combined to make

the meeting a memorable one. The proceedings in the refectory were well up to Ikaroa's high standard, and

the ladies who provided the banquet excelled themselves. As it was the last meeting at which R.W. Bro.

Barclay would attend as Prov G.M., the W.M., W. Bro. Wilson, in proposing the toast of the Prov.G M.,

made special reference to the fact and called on R.W. Bro. McAllister, P.D G.M., to supplement his remarks

on behalf of the other Lodges of the District. Bro. R. H. Hughson was very happy in his toast to the ladies,

the speech being easily the best of the evening. R.W. Bro. W. T. Simmons, the Prov.G.M. designate, was

present and was cordially welcomed and his brief address well received.

The Taranaki Rose Croix Chapter held its first meeting with the newly appointed officers during November,

and it was a very successful gathering in every way. It was decided to change the place of meeting from

Stratford to Hawera, which will be done some time next year, should the Supreme Council approve.

Conditions have changed since the Chapter was opened. It was at that time the only Rose C. Chapter in

Taranaki, and Stratford was the central and most convenient place for meeting. As there is now a chapter at

New Plymouth, the centre has moved to Hawera, which will serve the whole of South and Central Taranaki

without causing undue travelling by some of the members.

As is the usual custom, the P.M.'s of Lodge Hawera, No. 34, did the work at the December meeting, W. Bro.

A. K. Fyson in the chair. This is always a great meeting. On this occasion a First Degree was worked.

December 8th was a notable day for Patea Lodge, when the 73rd anniversary of the Lodge was celebrated.

Unfortunately the Prov.G.M., R.W. Bro. W. T. Simmons, could not attend, and Grand Lodge was

represented by the P.Prov.G.M., R.W. Bro. Barclay. There was no degree work, but W. Bro. Niblock, P.G.

Chaplain, gave a lecture full of interesting and informative facts and delivered with polished eloquence.

Almost all the Lodges in the district were represented, and the proceedings in the refectory were very happy.

The December meeting of Mt. Egmont Lodge, No. 670, E.C., was organised as a reunion of members and

was well attended. The First Degree was worked, the following Past Masters assisting: W. Bros. E. G. Cox,

E. Everiss, R. L. Parkin, G. C. Bellringer, W. Jones, W. J. Knapmann, and H. G. Wilson.

All the Lodges seem to have plenty of work and F.M. in Taranaki is flourishing.

Lodge Kaponga at the December meeting initiated two candidates (brothers).

Taranaki Preceptory K.T. met on December 11th and worked that beautiful degree under the direction of

Ven. Frat. E. Everiss.

The Past 1st Principals of Egmont R.A. Chapter exalted a candidate at the December meeting. V.E. Comp.

R. R. Curtis was in the chair. The work, which was done exceedingly well, was organised and directed by

R.E. Comp. T. Richardson, G.H.

W. Bro. Porter, the well known and popular Master of Lodge Moa, had the misfortune to lose his son by

drowning recently, and the sincere and heartfelt sympathy of the brethren goes out to him.

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HAWKES BAY NOTES.

–⸱––÷––÷––⸱–

With Annual Communication of Grand Lodge for 1943 now past, we offer our congratulations and best

wishes to those brethren who have by distinguished service and ability merited the honour of being elevated

to Grand office. Especially do we appreciate the recognition of the valued services rendered to Freemasonry

by V.W. Bro. G. H. Davies, Grand Lecturer,

At the regular monthly meeting of Lodge Heretaunga, on Tuesday, 14th December, R.W. Bro. E. C.

Hurdsfield, Prov.G.M., invested W. Bro. E. L. Commin as Grand Steward.

Congratulations are extended to W. Bro. G. H. Roach on his appointment to the Board of Benevolence.

At the regular meeting of Lodge Heretaunga, on the 14th December, Lodge Victoria paid an official visit,

bringing with them a candidate to be passed to the Fellowcraft Degree. The ceremony was carried out

exceptionally well, and those responsible for the charges are to be congratulated on their work. Six sitting

Masters were present, as well as Past Masters from other Lodges in the district. In proposing the toast to the

visitors, the Master, W. Bro. Longley, said it was indeed a pleasure to have so many present, as it certainly

was encouraging and augurs well for the future of Freemasonry.

As no candidate was available for the December meeting of Lodge Te Mata, No. 298, W. Bro. J. Gordon,

P.A.G.D.C., delivered a short lecture.

At the December regular meeting of Lodge Abercorn, No, 30, the First Degree was worked, Lodges

Heretaunga and Te Mata paid official visits to this meeting, and there was an influx of visitors at Abercorn's

Christmas meeting. Bro. T. Hobson is to celebrate his 50th anniversay in Freemasonry on 11th January,

1944.

Bro. Oliver, of Lodge Haeata, is home on leave from the Armed Forces. During his visits to Canada and

America he did a considerable amount of visiting, and brings back a silver trowel, suitably inscribed, which

was presented to him by an American Lodge.

Bro. Capt. A. D. M. G. Laing, of Lodge Te Mata, is home again and back on official duties in the

Department of Agriculture. Bro. Laing was recalled two years ago to join an Imperial unit in India.

To the following brethren who are laid aside with illness we offer greetings and best wishes for a speedy

return to good health: W. Bro. T. Ritchie, W. Bro. W. A. Timms, W. Bro. A. L. Baker, and Bro. H.

Holderness.

Two stalwarts of Lodge Rawhiti, No. 66, Dannevirke, V.W. Bro. Fred Craven, P.G.D.C., and W. Bro. Walter

Dobson, P.G.D., recently celebrated their fortieth Masonic birthdays. Appropriate reference to the lengthy

and consistent service rendered by each brother to his lodge was made in the refectory. So regular has been

the attendance of each W. Bro. over four decades, that it is not known which holds the record, and having in

view the smallness of the possible margin, it is unlikely that an effort will be made to decide the point—a

request for a "magisterial recount" might result.

W. Bro. Norris, W.M. of Lodge Abercorn, No. 30, is still indisposed, and at time of writing is undergoing

treatment in Auckland. Our best wishes are extended for a speedy recovery.

Since our last notes, we regret to advise that W. Bro. H. J. W. S. Whyte, P.M. Lodge Te Mata, has passed to

the Grand Lodge above. Our late brother was accorded a Masonic funeral, when V.W. Bro. Bott and W. Bro.

J. Gordon took the service, which was particularly well attended in view of the very short notice. Sincere

sympathy is extended his relatives and to Lodge Te Mata, who will miss the very keen interest he took in the

Lodge, having served as Secretary over two periods.

The brethren of Hawkes Bay District take this opportunity of extending through these columns festive

greetings to brethren throughout the- Dominion. A sincere wish is expressed by all that 1944 will bring to a

happy realisation throughout the universe the teachings of our Antient and Honourable Order. May a true and

living peace pervade the earth's broad surface, and Brotherly Love. Relief and Truth be manifest among all

our peoples.

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MANAWATU NOTES.

–⸱––÷––÷––⸱–

R.W. Bro. J. A. Nash, Prov.G.M., is, indeed, untiring in his efforts to further the interest of the Craft Lodges

in the Ruapehu District. After an exceptionally busy November, attending installations, our R.W. Bro. is now

attending Christmas meetings, and on each occasion is supported by an excellent attendance of Grand Lodge

officers. The keen interest displayed by R.W. Bro. Nash is greatly appreciated by all the brethren and is the

subject of many complimentary references at every meeting. Our R.W. Bro. has the gift of always leaving a

well worth while thought with the brethren, and his reference to the "Spirit of Christmas" is just another of

those delightful thoughts we are in the habit of expecting from such an enthusiastic Mason.

V.W. Bro. Snell, Grand Chaplain, for many years has been one of the stalwarts of the Craft in this district,

and it is doubtful if any Grand Lodge appointment has given greater pleasure to the brethren than the one

received by our V.W. Brother, who is always willing and ready to give the Lodges and the brethren the

benefit of his long experience in Masonry.

Two very pleasing functions took place at Lodge Huia and Lodge Awatea's Christmas meetings, when R.W.

Bro. J A. Nash, Prov.G.M., presented to W. Bros. Oliver and Mays a suit of undress Grand Lodge regalia. on

behalf of the brethren of these respective Lodges. Our R.W. Bro. made pleasing reference to the service

rendered by these two brethren, and we feel assured as Past Grand Stewards they will continue their

activities and interest in the Craft for many years to come.

W. Bro. Walker, Lodge Rangitikei, has also been showered with congratulations on being appointed to

Grand Lodge office, the result of 50 years' untiring energy for the good of the Craft and the brethren

throughout the district wish W. Bro. Walker many more years of good health to continue with his Masonic

activities.

These being the last notes for 1943, may I extend to the Editor and Publisher of the "Craftsman" a big thank

you for an excellent year's service. Long may the "Craftsman" continue to flourish, and we wish the staff a

merry Christmas and a bright, prosperous and victorious New Year.

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SOUTHLAND NOTES.

–⸱––÷––÷––⸱–

Bro. G. Uttley and Past Masters of Lodge St. John, No. 94, conducted the Third Degree in a most impressive

manner on 16th December, in the presence of a large attendance of members and visitors. R.W. Bro. A.

Noble, Prov. G.M., attended the meeting, supported by a good following of Grand Lodge officers, and

invested W. Bro. Wm. Robison, who was unable to attend the recent Annual Convocation of Grand Lodge.

with the insignia of his rank of Grand Steward.

W. Bro. A. D. Wilson. P.A.G.D.C., at one time a most enthusiastic member of Lodge Victoria, No. 147,

Southern Cross Royal Arch Chapter, No. 3, and Murihiku Rose Croix Chapter, No 36, recently answered a

sudden call to the Grand Lodge above, and was laid to rest at Invercargill on 14th December, in the presence

of a large gathering of his brethren.

It was indeed most fitting that R.W. Bro. E. C. Smith. D.G.M., should be called on to conduct the ceremony

of Consecration and Dedication of the Masonic Temple (Gore), the home of Lodge Harvey, No. 49, his

mother lodge, on 17th November, just prior to the annual meeting of Grand Lodge. The ceremony was

carried out in a masterly manner and terminated a most successful year of Masonic service by one who has

served the Craft faithfully and well over a long period of years.

It was with profound regret that members of the Craft throughout the province learned of the passing of R.W.

Bro. Geo. Barclay, P.D.G.M., last month.

The writer of these notes extends the season's greetings to members of the Craft throughout the Dominion.

W. Bro. J. Hamilton and Past Masters of Lodge Wairaki. No. 145. conducted the ceremonial work at their

December meeting.

All Masonic units working in Invercargill will go into recess during the month of January.

The annual "'Scotch Night" held by Lodge St. John, No. 94, in December, again proved a popular meeting in

spite of petrol restrictions and a strong call to the bowling greens.

The ceremony of Passing was impressively worked at the December meeting of Lodge Southland, No. 273,

by R.W. Bro. A. Noble and Past Masters.

In recognition of long and faithful service over a long period of years and his advanced age (close on 101

years) the rank of P.G.W. (H.C.) has been conferred on W. Bro. H. C. Romans. P.G.D.

Congratulations are extended to the W. Brethren recently honoured with Grand Lodge rank. We wish them

well during the coming year.

The ceremony of the Malta Degree was conducted in an impressive and efficient manner by Ven. Prior W. F.

Irvine and officers of the Southland Preceptory at their December meeting.

The installation of Frater A. W. S. McKee as Preceptor of the Southland Preceptory of Knight Templars was

conducted on the 9th December by Past Preceptor A. Scott. During the past year the affairs of the

Preemptory have been in the capable hands of Ven. Precentor W. F. Irvine.

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

the ceremony of Perfection in a most impressive manner at the quarterly meeting, held on 22nd December,

when a well-known Past Master of Lodge Southland, No. 273, was admitted to membership.

At the last meeting of Zealandia Consistory in 'Dunedin, Ill. Bro. Gordon J. Rees, 30°, Grand Commander,

complimented Ill. Bro. S. C. K. Smith, P.G.C., on his elevation to the 31°.

The Christmas meeting of Southern Cross Royal Arch Chapter, No. 3, was held on the 15th December, when

the ceremony of the Excellent Degree was worked by W. Ex. Master E. McK, Lyon and officers. R. Ex.

Comp. G. H. Brown; G. Supt., was in attendance, supported by a number of Grand Chapter officers.

Bro. E. Henderson, of Lodge Southland, No. 273, has returned from overseas and received a warm welcome

from his brethren. Members of this lodge were delighted to receive a letter from Bro. R. T. Baker, on service

overseas, also one from Bro. E. Bonnie, giving details of a recent meeting of Lodge Trentham at which he

had the honour of taking part.

In the absence of W. Bro. A. G. McKee. Master of Lodge Southern Cross. No. 9, who had not returned from

the annual meeting of Grand Lodge, the chair, at the December meeting, was taken by W. Bro. F. J. Logan.

The ceremony of initiation was conducted in the presence of a satisfactory attendance of members and

visitors. The annual "English Night" (plum duff, etc.) was observed in the refectory.

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OTAGO NOTES.

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The past month has been a very sad one for the members of Otago Province with the passing of three Grand

Lodge officers within a few days of one another—W. Bro. Frederick Bradley, P.G.D. of Cromwell Kil., No.

98, who has been resident in Dunedin for a number of years; W. Bro. James Bissland. P.G.D. of Haeremai

Lodge, No. 155, and R.W. Bro. Geo. Barclay, P.D.G.M. of Service Lodge, No. 237, Waverley Lodge, No.

226, etc., etc. All of these brethren served the Craft they loved nobly and well, and their passing will be

keenly felt amongst the brethren. The various lodges concerned fittingly laid these brethren to rest from their

labours, and we mourn with their various relatives.

Brethren will be pleased to learn that R.W. Bro. Gilbert Waldie, S.G.W., has now returned to his home from

hospital and is making a good recovery, but it will be a long time before our brother will be able to attend to

his Masonic duties.

Otago was well represented at the Annual Communication in Christchurch last month, and the delegates

were keenly interested in the debate on the proposal to permanently locate Grand Lodge office only in

Wellington. We in this district are ready and willing to abide by the majority decision, and will be proud to

be the first to carry out Grand Lodge administration under the new system, in October next.

With the completion of the Installation of Otago Kil. Lodge, No. 143, the week following Grand Lodge

Communication, the Installations for this district were concluded. One of the largest gatherings of Grand

Lodge officers seen in the district for some time assisted the Prov.G.M. (R.W. Bro. J. G Dykes) at this

Installation, and No. 143 is to be congratulated on the fine start made in their new year.

Otago district takes pride in the signal and unique honour of having the only living Grand Lodge officer who

wears the regalia of a first appointment, in the promotion of W. Bro. I. L. Turnbull as the first Grand Tyler,

an office approved of at the last Annual Communication.

A crowded temple witnessed the installation of Bro. George Russell as Worshipful Master of Ngapara

Lodge, No. 68. on 19th October. the ceremony being carried out by V.W. Bra J. S. Duncan. Asst. Prov.

G.M., and local Grand Lodge officers. past and present, with W. Bro. G. S. M. . Crawford acting as D C. A

most fitting tribute was paid to W. Bro. R. Somerville. P.G.S.. who besides having filled the Chair of K.S.

three times, had the honour of installing his son as his successor. The passing of W. Bro. W. Simpson was

also referred to. Lodge Ngapara has had difficult times in the past few years, and W. Bro. Allan voiced the

appreciation of the Lodge for the help given by other Lodges, and particularly Waitaki Lodge, No. 11, for

assisting in working degrees, and even loaning candidates.

On 20th October W. Bro. G. Puttick, G.S„ was installed for the second time as Wor. Master of Oamaru-

Kilwinning Lodge, No. 82, by V.W. Bro. J. S. Duncan and past and present G.L. officers, with W. Bro.

G.S.M. Crawford as D.C.

This lodge has in the past frequently conducted its own installation ceremonies, but has latterly had the

benefit of Grand Lodge, the W. Master, however, investing the Wardens. Bro. J. Mayfield rendered a

beautiful solo in the temple. The North Otago quartette rendered items in the refectory, and W. Bro,

Johnstone a trumpet solo. W. Bro. W. Turvey, of Waitaki Lodge, No. 11, was suitably toasted on his last

visit to the lodge previous to leaving the district. V.W. Bro. Duncan made a special plea to brethren to look

after straying brothers, or those absenting themselves from meetings, and he suggested a Contact Committee

might be set up.

Oamaru Lodge, No. 260. held its usual meeting on 3rd November, when W. Bro. Blackgrove gave a lecture

on the figure "Seven" and its significance in Freemasonry. W. Bro. Turvey, of Waitaki Lodge, No. 11, was

honoured on his last appearance at a lodge in this territory before leaving for Wellington and Australia, and

he thanked the brethren most sincerely for all that the fraternal atmosphere had meant for him during his

stay, coming here as a newly-made Mason only.

As Waitaki Lodge, No. 11, has lost its W.M., the chair was filled by W. Bro Johnstone at the meeting on

10th November, when a First Degree was worked. There was a good attendance of brethren. It is intended to

make use of the large and capable lot of P.M.'s to fill the Master's chair until the next W. Master is installed.

A most sad and serious loss has been sustained by Oamaru Lodge, No. 260, in Bro. F. J. Maynard. Senior

Deacon, by his death through accident on 15th November. His funeral was attended by a large number of

Masons. Bro. Archdeacon Russell conducted the service at St. Luke's Anglican Church and at the cemetery,

after which W. Bro. J. T. Weir recited most feelingly the impressive Masonic service, and the brethren made

their final tribute to Bro. Maynard. At the meeting of Oamaru-Kilwinning Lodge in the evening, W. Bro.

Puttick made a most sincere tribute to Bro. Maynard, who was held in the highest esteem throughout the

district.

At the monthly meeting of Palmerston Lodge, No. 26, brethren had the pleasure of lis5ening to a very inter-

esting address, lasting one and a-half hours, delivered by Bro. R. C. Kilgour, on his experiences in the East.

Being an enthusiastic member of the Craft, Bro. Kilgour took every opportunity of visiting places relating to

Freemasonry, such as Jerusalem, the Mosque or Temple of Omar situated on Mount Moriah, the original site

of K.S.'s Temple, and considered to be the most holy spot on the earth. Being first-hand information on

events which occupy the minds of everyone at the present time, the lecturer held his audience from start to

finish.

At the regular monthly meeting of Maori Lodge, No 105, in December, V.W. Bro. R. Rutherford, P.G.L.,

held the attention of brethren and visitors during the course of his splendid lecture on the "Ancestry of

Freemasonry." W. Bro. W. C. Shepherd was in the chair, owing to the absence through illness of the W.M.

This being the last meeting of the year, the proceedings in the refectory were of a very happy nature.

Manuherikia Kil. Lodge, No. 129, held its monthly meeting on Friday, 10th December. The First Degree was

worked by Lodge St. Bathans, No. 126, in a very efficient manner, W. Bro. H. W. Oaten occupying the chair.

Bro. A. Cameron, who has returned from serving with the Forces, was welcomed by the W.M. A

presentation of a set of undress Grand Lodge regalia was made to W. Bro. A. Marslin. P G.S. The

presentation was made by W. Bro. George Smith, P.G.S., who referred to the very excellent qualities of W.

Bro. Marslin. It was resolved to make a Christmas gift to the children of brethren serving with the Forces,

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NORTH CANTERBURY NOTES.

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At the Southern Cross Installation R.W. Bro. Thompson and his new team of officers did a splendid job, and

there was a large number of visitors. The refectory proceedings were right up to the usual No. 6 standard.

The Ashby Royal Arch Chapter Installation was a bright and cheerful function. R.E. Comp. Geo. Blackmore,

G. Supt. of Canterbury, assisted by Grand Chapter officers, carried out their duties with perfection, and E.

Comp. Tavendale, the First Principal, thanked them for their attendance and assistance. Among the Grand

Chapter officers present were R.E. Comps. Dr. Stenhouse, J. Stables, Carson, and V.E. Comps. Seaward, A.

T. Smith, Fred Kerr, and several others. M.E. Comp. Wallis and R.E. Comp. Wright and several other

companions represented the Scotch Constitution, and the city Chapters were nearly all represented by some

of their officers, including Rose and Thistle, from Ashburton.

Companions of the city Chapters would be doing Ashley a good turn if they would go along and pay a visit

occasionally. Ashley needs your assistance to keep it strong and healthy.

The Annual Communication of Grand Lodge was a wonderful function, and all visitors thank all those who

catered for their comfort and entertainment, and the ladies who came long distances thank Canterbury ladies

for their kindness.

Ashley Lodge put on a grand night when their Past Masters took charge. W. Bro. Charles J. Smith was in the

chair, and the Third was worked with great merit. It was a wonderful show, and as usual "The Smiths" put on

some good entertainment in the refectory.

The Mairaki Emergency Meeting was a real good function, and W. Bro. Colin McIntosh and his officers put

on their usual Christmas hospitality, and everybody enjoyed it.

Cheviot also staged an Emergency Meeting to raise a brother, and it was a really good night, The Pelvins re-

ceived a great welcome after a long absence. The Past Masters did the work.

We regret to report the passing of W. Bro. Geo. Cooper, of Mairaki Lodge, who was a keen, enthusiastic

Mason and a good citizen.

R.W. Bro. John W. Beanland has been called away to the Grand Lodge above, and will be greatly missed, by

Concord and Acacia in particular and the Craft and community in general.

Amuri and Acacia Lodges are going to visit each other in the near future, and there will be special

attractions.

The Kaikoura Installation will be in February, and all lodges are urged to try and attend, as it is rumoured

that there will be some distinguished visitors present. Kaikoura always runs a really good meeting, and this

one promises to be a champion. Please enquire about the date from R.W. Bro. Geo. Yemm.

Tawera Lodge attended the Mairaki Christmas meeting.

W. Bro. Read, of Civic Lodge, and V.W. Bro. Cavell have been recent visitors to Hanmer, and both are

recovering from their illness.

The North Group wish all Lodges in the Dominion a Happy New Year.

The Great North Group Annual Meeting this year will be bigger and brighter than ever, and hopes are enter-

tained that the M.W. Grand Master may attend, and perhaps combine a visit to our neighbours and friends in

Mid-Canterbury. The publicity agents in these two groups will give more particulars later.

V.E. Comps. Geo. Harlow and Arthur Cambridge, both of whom are not in good health, are still doing great

work in helping to keep Ashley Chapter prosperous.

Amuri Lodge in particular and the Amuri District in general has been dealt a heavy blow by the sudden death

of W. Bro. Tom Wood. P.P.G.C., a most worthy brother, a true and trusty friend, and a devoted husband. His

funeral was largely attended and there was a strong representation of the Craft and returned soldiers. The

North Group send deepest sympathy to Mrs. Wood and all the relatives.