COMMUNITY MORALE AND THE CRAFT.

–⸱––÷––÷––⸱–

T the present moment the free nations of the world are faced with the prospect of a prolonged and dour

struggle in their war in defence of the democratic ideals of freedom, toleration, and respect for

individual rights; which are also, basically considered, important principles of Freemasonry as well.

Since the future of the Craft is obviously bound up with the outcome of the War, it is not only relevant, but

important, to refer to current world events in a journal devoted to Masonic interests.

From our point of view the War has shown slow but steady improvement for a long time; but there can be no

doubt that to ensure a final and decisive victory all our resources, material and moral, will have to be thrown

into the struggle. The problems relating to material resources are not matters which concern the Craft in any

direct fashion; but in the marshalling and reinforcement of moral resources the Craft can and should play its

part. Indeed, in an unobtrusive way, it is doing so all the time.

As we have pointed out in the past, it is not the function of Freemasonry to formulate concrete public

policies on either the national or the world field. Such policies would not only go beyond the competency of

the Craft, but would invariably, sooner or later, involve differences of opinion within the ranks of

Freemasonry itself. This is not a position that we could safely allow to develop. On matters of principle there

is unanimity within our ranks; but on the application of those principles to concrete situations we as a body

have no opinion. It is a matter for the individual to implement in his daily life the principles imparted to him

in Lodge.

The Craft can and does, however, supply the moral principles, moral resources, and moral force to furnish

driving power to the efforts of free and democratic peoples both at home and in the wider and more

dangerous field of international life. This arises from the fact that at bottom the ideals of the Craft and of the

democratic peoples are identical, mutually reinforcing each other. This is brought forcibly before our

initiates at a very early stage of their Masonic career. "Let Prudence direct you, Temperance chasten you,

Fortitude support you, and Justice be the guide of all your actions." In this sentence, commending to the

newly-made brother the observance of the cardinal virtues, is summarised not only the fundamental ethical

teaching of the Craft, but also those qualities of heart and mind which are required in all community life at

any time, and which were never more urgently needed in the national interest than they are today.

At the moment the call is for wisdom and courage, or, as our ritual puts it, for prudence and fortitude, which

mean the same thing. There can be little doubt that one of the basic handicaps with which the free nations

entered the present war was a lack of keen appreciation of the everyday necessity for the display of these

qualities. The ideals of the totalitarian Powers are hateful to us, and were then; but at all events those sinister

groups had the advantage of having a clear conception of what they wanted, and the courage and resolution

to go straight for their objective. It was only when the democratic Powers had, under the threat of imminent

peril, thrown off their mental lethargy and revived their latent determination that they put themselves into

shape for final victory.

One cannot doubt that if the ideals of prudence and fortitude had been as prominently in the minds of the

people of the British Empire and the United States as the aspirations of the totalitarian Powers were in the

thoughts of their peoples, in the decade before the outbreak of the present war..the conflict might have been

avoided. In any event it is clear that we should have been better placed to ineet the threat, and to deal with it

more efficiently in its initial stages than we in fact were able to do. We as a nation have shown our

traditional latent strength and toughness of fibre; but if the Masonic virtues of prudence and fortitude had

been as prominently in the mind of the community as a whole as they are, or should be, in the minds of

Freemasons in particular, it would have been bettter for us and for the world.

Another Masonic virtue that will come prominently into the picture in the difficult days of post-war

reconstruction is the third cardinal virtue of temperance. This means to us the avoidance of excess, and the

observance of the due mean between extreme positions. It also in its application covers the characteristic

A

Masonic quality of toleration; toleration, that is, not only of views and modes of thought allied to our own,

which is easy, but of ways of thinking and living far removed from our own, and even distasteful to us.

War generates hatreds that make fair and clear thinking difficult. This in fact was one of the weak features of

the settlement after the last world war, and helps in no small degree to explain the widely-held belief that war

settles nothing. As it happens, however, toleration, and the observance of the due mean between extremes,

are characteristic of British ways of life and thought. The principle lies at the basis of the British instinct for

democratic institutions, which we take as a matter of course, but which many other nations have been unable

to build up, with disastrous results for themselves and the world at large. It also explains why, though British

foreign policy has not always been very enlightened, it has been honest, and has won the confidence of other

nations.

In a world riven and torn asunder by national, racial and sectarian hatreds, the principle of toleration, a

fundamental pillar of Masonic faith and practice, will, we have every reason to hope, shine as a beacon of

light and guidance to a world tired of destruction and hatred, and looking towards a more co-operative and

constructive way of life. Towards this end our Masonic ideology, diffused throughout the democratic

communities as a principle of action, can make a notable contribution.

————————

Because of the need to conserve shipping for vital military supplies, the people of Britain have willingly

accepted severe rationing in almost all staple foods. No one can buy more than two ounces of butter or more

than two ounces of tea per week. No fresh fruit with the exception of a few oranges for children is imported.

The standard of living of the British people was cut by 18 per cent. between 1938 and 1942.

Britain is mobilising its fields as well as its factories. 7,000,000 more acres were under the plough by the end

of 1943. Britain is now the most highly mechanised farming country in Europe. The output per head of those

engaged in agriculture has increased by 60 per cent. since the beginning of the war. For every 100 tons of

food produced before the war about 170 are now produced. Instead of importing two out of every three

meals, Britain is producing two and importing only one.

————————

CORONATION ROSE CROIX CHAPTER. No. 66. A. AND A. S. R.

–⸱––÷––÷––⸱–

The Coronation Chapter has, since its consecration in 1939, created a precedent by working one of the

intervening degrees of Perfection at its last meeting for the year.

On December 6th, 1943, 50 members and visitors assembled to witness the working of the 7° of Provost and

Judge.

The lodgeroom was correctly draped and decorated, and equipped with the furnishings of the degree, and all

the members were properly clothed with the regalia of a Provost and Judge.

Ill. Bro. J. Edgar Wade, P.M.W:S., 31°, assumed the chair, and as Thrice Illustrious opened the Lodge, and

conferred the degree upon the M.W.S., E. and P. Bro. H. W. Bullock, who acted as candidate for the

occasion. The degree was worked in full, several officers of the Chapter taking part and giving the requisite

charges and orations.

At the conclusion, and before closing the Lodge, Ill. Bro. Wade congratulated the candidate upon being the

first in this country to have the degree regularly conferred upon him in a properly constituted Lodge of

Provosts and Judges.

The Chapter is to be congratulated upon the interest it evinces in preparing and demonstrating these hitherto

un-worked degrees.

————————

THE SUN OF VICTORY IS RISING.

–⸱––÷––÷––⸱–

Addressing the brethren of Katanning Lodge, No. 30. W.A.C., on the occasion of its Installation meeting, the

Grand Master of Western Australia (M.W. Bro. Dr. J. S. Battye) said:—

"The brethren have been installed under different conditions from last year, when all life and installations

were under the shadow of great disaster, and nothing we did turned out well. Today we are living under

different conditions, the last six months having turned the tide. The Allied Nations have fought an uphill

game, how serious we did not then know, but the sun of victory is rising and it will not go back. Let us all be

thankful, for the release of the world is the relief of the Craft, banned for four years in the occupied

countries. Although tyrants may destroy lodges they cannot destroy the tenets and principles of Freemasonry

that are ingrained in the hearts of every Craftsman, and the time is coming when they will have the

opportunity to again practise those principles to which they have devoted their lives. We are fighting to win

the war, we must also light to win the 'peace,' and the basis of harmony and peace is that of the principles of

the Craft, and no other will suffice on which civilisation can live. All our efforts to win this war will be in

vain unless we can ensure that all our force and sincerity, righteousness of purpose, and everything we

possess is used to see that this peace is won, only then will fighting cease and peace continue. What is it that

we want—more wars or happiness to build a structure for our children, so that they can live in harmony? We

can win this war and still lose civilisation; we must give great thought to evolve a world of happiness. It is

necessary to build upon such principles so that every man, woman and child is free from want, to enjoy a

free conscience and faith, and have the leisure to partake of luxuries common to all. There must be no high,

no low, it must be a world with sufficient food for all, education for all, and shelter for all. The scheme is to

help each other, the scheme that was given to the world 2000 years ago, which are the principles of

Freemasonry from that time—Love, Honour and Charity to all men. We must punish the offenders with one

end in view—that the sweetness of life may return purified and enhanced. We must make 'every possible

effort—there must be no barriers to race or colour, for the tenets of Freemasonry is the only thing that is

pleasing to the 'Most High God'."—"Western Australian Craftsman."

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

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

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

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

best interests of the Craft.

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

(To the Editor.)

Dear Sir,—I enclose a copy of a little booklet. It is a talk to boys, given some years ago by W. Bro. Dr. W. P.

P. Gordon (at present M.O. in charge of the hospital ship "Maunganui"). I have sent copies to quite a lot of

people, such as Archbishop Averill, and several other leading lights in the Church, schoolmasters, etc., etc.,

and all of them speak very highly of the "talk." I have given quite a lot away to brethren in Taranaki. I have

about 100 or so left, and should be pleased to send a copy to any brother who has boys to whom he would

like to give one for instructional purposes. Many men do not seem to know how to talk to boys on the subject

of "Sex."

Any brother wishing to get a copy can have one—i.e., of course as long as the supply holds out—by sending

a stamped and addressed envelope to

W. H. HUMPHREY,

Broadway, Stratford.

(We highly commend the booklet.—Ed.)

————————

"MASONIC DRESS."

–⸱––÷––÷––⸱–

(To the Editor.)

Sir.—I was greatly astonished when I learned that the Board of General Purposes had withdrawn the

recommendation passed in February, 1942, regarding the wearing of ordinary dress at Lodge meetings for

the duration of the War. The Board states that the emergency which suggested the recommendation has now

passed. I suggest that this is not so. The war is still in progress; many brethren are working long hours, and

will find it quite impossible to attend their Lodges if it is necessary to wear evening dress. Transport is still

very much restricted. and makes it impossible in many cases for brethren to leave their work, go home and

change into evening dress, and return to town in time to attend their Lodge. Candidates, who have not

evening dress before applying for admission, cannot obtain an evening suit (even if they desire to do so), and

perforce will be compelled to attend in ordinary dress until restrictions regarding material and the regulations

regarding making evening dress are rescinded.

Surely the Board has acted prematurely, and without due consideration to the conditions that still exist owing

to the War. May I add that to be properly clothed does not necessitate the wearing of evening dress, as is

very commonly but erroneously the opinion of many brethren: there is no authority for any such

interpretation regarding the wearing of "Masonic dress" or being properly or suitably clothed. May I also

point out that the Board of General Purposes has no power to override the undoubted right of the brethren of

any lodge to regulate its own procedure, and any Lodge may by resolution continue to wear ordinary dress

for the duration of the War. Finally, in my opinion, the dignity and impressiveness of our ceremonies has in

no way suffered during the last two years on account of ordinary dress having been worn at our meetings.

I hope the Board will reconsider the matter and allow its original recommendation to stand for the duration

of the war.—Yours fraternally, A. Burgess, P.G.D.C.

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

CORRECTION.—In the report of the Grand Lodge Annual Communication, on page 152 of the December

number of "The Craftsman," the name of the seconder of V.W. Bro. R. C. Rutherford's amendment was

given as V.W. Bro. J. P. Thompson, P.G.D.C. It should have been W. Bro. J. B. Thompson, of Dunedin.

————————

REV. JOSEPH FORT NEWTON ON DICTATORS.

–⸱––÷––÷––⸱–

"Freemasonry as we know it in the English-speaking lands is quite different from any other organisation in

the world which bears that name. English-speaking Freemasonry has flourished more in proportion to the

population in such countries than in other lands, and there is a reason for it. It is pure and simple a Fraternity

of fellowship and philanthropy in the lands where the people have freedom of speech, of thought and

enterprise, and where they are able to exercise their wishes in the pursuit of happiness. There is something in

the grain of the plain people that makes him conscious of his allegiance to the Master of us all, and' a loyalty

to the flag under which he lives. There must be an absence of fear and something in the innermost soul of the

person that strives for the development of Freemasonry, in order that it may carry out its benign labours to

all, no matter where it grows, and carry healing on its wings.

"The first thing that a dictator does is to close every Masonic Lodge. There is no man in this assemblage

whose heart is not deeply concerned and is not haunted by the fear of what is likely to happen in our land, or

in any land where freedom now exists. The record shows that in lands where they have a dictator, Masonry

has been outlawed. Masonry cannot exist and flourish except in lands where there is a free atmosphere. No

one knows what will happen, and anything can happen in a world so insecure. New ideas and ideals as to the

handling of society and functions of the State have arrived. Ideals alien to the whole fabric of our Fraternity

in the English-speaking lands are here. The question is, what do we intend to do with them? Is it to be

fascism, or communism?

"We know, as far as the English-speaking people are concerned, that we believe in liberty, and we believe in

passing it all over the vast areas of the earth. Liberty in this day is held by some and pronounced by world

figures as a futility. One dictator has said about liberty that `liberty is a stinking carcase and should be

buried.' The very word 'liberty' in any other land has a different meaning. Another dictator has recently

stated, 'Peace is the time to prepare for war.'

"In other words, what I am trying to say is that everything in Freemasonry which is so precious to us, and to

which we heartily subscribe, is repudiated by a dictator, and if events come on in the present direction, at the

same gait, among the English-speaking folk (God forbid), then we, too, will eventually have a dictator who

will rule and rob us of our Liberty—the liberty for which we fought so hard to maintain."—"The Northern

Freemason."

————————

THE PLEASURES OF MASONIC STUDY.

–⸱––÷––÷––⸱–

By way, so to speak, of taking stock of myself, I have been reading over the little articles and reflections

which from time to time I have contributed to this Journal, and I am wondering whether, taken as a whole,

they do not dwell too much on the difficulties of Masonic study, and too little on its many attractions. The

way of this pilgrimage is long, the road sometimes rough, and winding ever upward; yet it passes often

through pleasant places—and many a flower may be found by the wayside: Masons, if they know their

business, are very good at finding them. Let us therefore consider some of the elements that comprise the

joys of Masonic study. To begin with there is the freshness and fascination of its peculiar instructional

method; simple moralities and eternal verities alike are presented in a new and colourful manner by the

employment of allegories and symbols, which blossom out almost miraculously with deeper meanings, as

one contemplates upon, and studies to apprehend them, in the unique mental and spiritual atmosphere which

none but a Mason can have knowledge of and which is comprehended in the words "a lodge of Freemasons."

I do not of course mean to suggest that one can sense this atmosphere only when physically "in lodge," but I

do suggest, and believe, that consciously or unconsciously, in a greater or lesser degree, all Masons carry in

their hearts the impalpable imprint of what they have professed, practised, and experienced therein (writes

W. Bro. W. H. Topley, in "Masonic Record"). Then there is that refreshment of mind and spirit which comes

from a complete change in the current of one's every-day thoughts. I defy any brother, having started,

however tentatively, on a study of our system, to listen to a speaker at, say, a Masonic study circle; converse

with a Brother, or Brothers, round the fireside; read a Masonic book or paper, and worry about his troubles at

the same time. Then there are the rewards by the way, whilst not as yet having attained we are pressing

forward. A well-furnished house is a pleasant place to live in; perhaps one is lucky enough to enjoy such a

one today—but tomorrow thieves may break in and steal, or some disaster may destroy. A well-furnished

mind is a greater, more permanent possession, and its home we carry about with us whether we would or no.

It was leased to us for an indeterminate period, on an unfurnished tenancy. We may like this our house much

or little, but we cannot do a great deal about altering it. The furnishing of it, however, is for us to undertake,

and we have had to do so according to our lights. If we were to make a careful, honest inventory of these our

mental furnishings, are we not likely to find something ill-fitting, or out of harmony, that we would like to be

rid of? Believe me, Freemasonry can teach us, without waiting until we are deeply versed in the science, how

to root them out and replace them with things of beauty, to be a joy to ourselves and those with whom we

come into contact. And then there is the prospect of the companionship of kindred minds—surely one of the

greatest gifts life has to bestow. The extent to which we may be able to achieve this depends so much on

individual circumstances and personal initiative. Someone has said that while acquaintances are many, he

who can count as many friends as he has fingers on one hand is more fortunate than most. It seems unlikely

that the author of this aphorism had the advantage of being a Mason, since Masonry is a veritable forcing

ground for true friendships.

There is the greater loneliness of being amongst a crowd, mentally and spiritually in a minority of one. Much

of our study will have to be done in the first kind of loneliness. As to the risk of experiencing the other, I

think it is wise not to attempt to discuss the deeper implications of our science, at what I may perhaps

describe as a casual meeting together of the brethren, unless one is quite sure the atmosphere at that

particular time is favourable. But where two or three like-minded brethren are gathered together in sincerity,

whether in lodge or out of it, to expatiate on the mysteries of the Craft, there indeed is good Masonic

companionship, and a happy means of advancing in knowledge.

If these lines should catch the eye of any brother who hitherto has taken the work in Lodge more or less for

granted, and, except now and again, thought little more about it, I would say to him, the joys of Masonic

study are all in front of you—enter into your heritage as a member of our Order. It may be said, all this is all

very well, but how does one set about it? May I venture to offer a suggestion? Do not start haphazard On any

Masonic book you may happen to lay hands on; it might be too advanced; its teaching expressed in the terms

of a technique with which a beginner is not likely to be familiar, and the result might be a little discouraging;

first the moralities, afterwards the verities. It is better to begin at the beginning. Take or make an opportunity

of intimating to one or two brothers of your acquaintance whom you feel happy to confide in, that you are

desirous of making an advancement in Masonic knowledge—you will surely find friends who will be only

too delighted to put you on the track of what best to read, and, where practicable, what study circles to join,

and so on. You will find, I think, that one thing will lead to another, with ever increasing interest for

yourself. Masonic study is an adventure in faith. Dean Inge once wrote that faith begins as an experiment,

and ends as an experience. As a Mason, I have, for myself, proved this to be a true saying. Why not try the

experiment?

————————

THE MAJESTY OF THE BIBLE.

–⸱––÷––÷––⸱–

(By RABBI H. GEFFEN, 32°, F.P.S.)

————

The works of some of the ancient heathen philosophers are beautifully and impressively written; the moral

instructions of Plato and Socrates are proverbial for their excellent character; and these works are of very

great antiquity. But we cannot say that their writings are divine; yet we may say with certainty that the

Scriptures are divine. The moral instructions of the Holy Bible comprise the teachings of Jehovah, and

embrace all our moral duties: to God, our neighbours, and ourselves." The Mason, present in Lodge, proves

he is associated with a society whose fundamental principles are that there is a God and that the Bible

contains a revelation of His will.

In order to ascertain that Masonry teaches in reference to the Bible, we shall go back to the early members—

if possible to the founders of our Institution. It is admitted by all who have studied the history and character

of Freemasonry that it originated or assumed its present form among the Jews in the palmy days of the

nation. Now in what light did they regard the sacred writings—the Pentateuch and the Prophets? They

considered them as of divine authortity. It would be doing violence to all history, and everything connected

with the Jewish people, to assert otherwise. The great Moses' ascent into Sinai; the thunder and the fire and

the earthquake; the trembling mountain and the affrighted multitudes; the return of Moses, after his strange

and wonderful interview with Deity, bearing the tables of stone with the Law of God written thereon—all

conspired to fix their belief in the divine origin of these heavenly teachings.

The erection of the Tabernacle in the wilderness as a place of worship, and as a depository for the Law; and

the subsequent building of the Temple at Jerusalem for the same purpose, and its peculiar construction for

the preservation of those writings; the profound reverence that ancient people entertained for them and

reverence for them for instruction in every emergency, all declare their unalterable belief in the divinity of

these teachings. Indeed the whole history of the Jewish people, from their encampment at the foot of Sinai to

their final overthrow and dispersion by the Romans, attests the fact that they regarded that Book as Divine in

its origin and authority, and containing essential and eternal truths. Thus the foundation of the Order of

Freemasons received the Bible as a revelation from God, and of Divine authority.

Wherever and whenever that Book is spoken of in any of our ceremonies, it is spoken of as the "Holy

Writings," the "Holy Scriptures," the "Great Light." Its instructions are regarded as the highest authority and

of the last importance. The moral duties enjoined upon the members are the moral duties taught in the Bible,

I know the same duties are taught in other books, too; but where did the writers of those books learn them

but from the Bible?

It is a Book of first principles, to which all these moral duties go for sanction. It is a fountain of living

waters, the streams from which flow out over all the earth, producing health and happiness wherever they

flow: Men may direct these streams into particular channels, or point to them as sources of moral health and

beauty to man; but this does not militate against their claims to a high and holy original.

The doctrines and precepts of the Bible are not only more elevated than any ever taught by man as of mere

human origin; but they were above and beyond his conception until revealed in the Bible; and they would

never have been known to the world had not that Book brought them to light.

This is not a claim merely of the friends of the Bible; its enemies—its "sworn eternal foes"—have conceded

it. The pure and elevated sentiments contained in that Book have extorted these concessions from the

bitterest opponents the Bible ever had. The celebrated Rousseau, one of the most dangerous enemies to the

Holy Bible, of two centuries ago, wrote as follows: "I confess that the Majesty of the Scriptures strikes me

with admiration. How mean, how contemptible, are the works of our philosophers, compared with the

Scriptures." Such is the testimony of a man who gloried in his infidelity. The writings of the ablest

philosophers in comparison with the "Book of the Law" are as the rush-light in comparison with the sun, and

what little lights they emit are only reflections from the "Great Light in Masonry." No wonder it is

acknowledged as the "Great Light." Truth has extorted the confession that human skill is mean and

contemptible when compared with the richer, purer, higher truths gathered from the Bible.—"The Masonic

News."

————————

MASONIC AMBITION.

–⸱––÷––÷––⸱–

"Ambition," we are told, is the infirmity of great minds," and most of us recall instances where the natural

powers of a man have been diverted from high ideals to the gratification of selfish ends; a desire for more

power, wealth or popularity. How many potentially great men have been diverted from the nobler impulses

of their youth to follow after these shadows? In its origin the word means self-seeking activity, and the

general acceptance of the word is a selfish one. Yet there is a nobler meaning to be found in it, and no man

could achieve any high purpose without the prompting of ambition, which is the desire to change conditions

for the better.

In Freemasonry, as in the world at large, there is room for ambition; the spirit of the Craft is an inspiration to

higher things. The fact that its members are average human beings, prompted by the ordinary passions of

men, will incite the individual to seek advancement from varying motives. Within the little sphere that is the

Lodge the Master holds a place of eminence and authority, to be enjoyed for a term of one year, unless

circumstances make it advisable that his fellows should elect him for a second term. The position is one of

honour in the Craft; once a member has occupied the

chair his status is raised, making him a member of

Grand Lodge for as long as he continues to pay his

dues to a lodge. Briefly, the Craft is a progressive

science, and every member is encouraged to seek

advancement by merit, and his zeal is rewarded by a

higher status with accompanying privileges.

Freemasonry's greatest privilege is the service of

humanity. The quality of this service will depend on

the character of the individual, but the member who

sees only the gratification of his personal ambition

in attaining the chair has missed the finer meaning

of our teachings. Many of the finer Freemasons have

never attained the chair of a Master in a Lodge—

their opportunities of service have come in some

less distinguished position, and their energies are

spent in quiet but fine devotion to their ideals of a

true Mason.—"The Freemason," London.

————————

O YE OF LITTLE FAITH.

–⸱––÷––÷––⸱–

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

———

Death is as common as birth. Both are Nature's acts and one is as essential as the other. Death is simply a

birth on another plane, with much the same conditions and opportunities for spiritual enfoldment as here.

Why do we shudder and fear death any more than a birth in our family? Is not God beneficent and wise? Has

He any grudge against any of His creatures?

Consider the miracles wrought in your physical body, starting with a conjunction of two infinitesimal cells.

These immediately begin to multiply geometrically, and in a few weeks they aggregate millions of cells, and,

within 280 days, a marvellous agglomeration of cells, instinct with life, ready to appear as an individual

entity, helpless, yet provoking in parents a fondness that supplies the needful care until this helpless creature

is capable of independent activity.

Throughout the procreative era, this marvel of a new being is cared for by mysterious agencies we ignore or

are ignorant of. Growth and gradual maturity proceed, with creative and recreative processes proceeding

within and about the newly born, the secret agencies of each body taking up and utilising food elements,

distributing to the myriad cells that precise nutriment required and without conscious intelligence of the

individual where the necessary food is duly and regularly provided for ingestion.

With the passing of time, this and all others of like genera find the investing physical body grows, matures

and wears out. Strength fails, these several senses retrogress in function, and maturity verges into senile age.

The individual dies. His demise is a relief to his jaded spirit. He perceives that death is inevitable, yet, with

most humanity, this transition is dreaded with baleful superstition that has no basis in common sense, but

which, none the less, distresses and destroys the happiness of the departing, as well as of his friends and

associates. Now, why? Did not the same gracious Creator who devised the entire scheme of life, likewise

provide the second miracle?

"Thou. I, are as nothing. Why, then, is there sorrow? Do not trouble about enemy, friend, son, relation,

whether for war or peace. Preserve equanimity, always." Is not God our Father?

Plutarch tells that Elysius of Ternia lost his son. In the temple where the dead are evoked, he fell asleep, to

find on awaking that he held tablets in his hand on which it was written that he must not mourn for his son,

because his taking was really a favour of the gods.

A man sat on the ground and wept over the body of his son. An angel touched him and said: "Why weepest

thou? Lovest thou that boy more than He who made him?" And the man wept more sorely. Again the angel

touched him and said: "Why weepest thou for what He does for His child?"

How impious are our plaints at the death of some loved one. Death is not the end of life; it is but one

terminus of a life. Life continues much as we know it today. We are little wiser than before. If we realised

that, as Henry Ford declared : "We take up life about where we leave off, and go on from there," doubtless

we would strive more earnestly to acquire knowledge and wisdom here and now, as partus preparitur and as

spiritual provender for use and advancement in the unseen world. That other world is as close as the skin to

our body. Since it is a divine institution, like light, electricity, food, water, how can it be other than

beneficent? Are not all Nature's laws gracious and excellent? How, then, can the only law we deplore and

grieve over be other than kind?

This planet for a time is our residence. We gather substance for our bodies from the earth, and, in due season,

lay them aside. They served their day with us, and we heedlessly utilised them. If the Goodness that gave us

entry to this plane directs our spirits to vacate their physical housings at a given period, why do we mourn

the departure?

In our conceited ignorance and the fog of primitive Hebrew theology, we assert that this small globe is the

only place inhabited, and man is the highest creation. Was the hand of God limited to that misfit, man? Are

the trillions of gigantic worlds that sweep through the majestic depths just a creative whim?

To the East Indian, the idea of the soul ever coming to an end is so strange that he sees no necessity for

proofs of immortality, which our shallow philosophy seeks.

Haeckel refers to the study of death as "the highest point of superstition and impregnable citadel of all

mystical and dualistic natures."

Kant said: "Immortality of soul is not an object of pure reason, but a postulate of practical reason." Pagan

Seneca declared: "The day we dread as our last day is our birthday into eternity." As if we were not already

in eternity! How could we ever get out of it?

There is a distinct Plan, and the presence of a Plan proclaims a Planner, It is wisdom to get every good out of

this life that life can give, if it does not trespass on the rights of others. This life is merely a stage journey,

and death is one of the resting places. There must be others, because we each are unfitted for any supernal

paradise, nor unfolded enough for superior evolutionary Nirvana. Our physical bodies are too soft,

evanescent, unhardened for prolonged residence on earth. Ergo, the spirit secures a renewed form and vigor

for rejuvenescent advance, which form, in turn, must succumb to another "building of God, a house not made

with hands," adapted to successive environment.

Life ever is and ever continues. Let us be grateful for death as a corollary of and supplemental to birth, That

it is gracious and benevolent is assured, since it is the gift of our Father.—"The New Age."

————————

COOK STRAIT LAUNCH TRAGEDY.

–⸱––÷––÷––⸱–

All three victims of the launch tragedy in Cook Strait on January 11 belonged to the Craft.

Alexander William Nisbet was Master of Lodge Havelock, No. 104, in 1929, and since July, 1935, had been

a member of Empire Lodge, No. 225. He held various administrative offices in the N.Z.E.F. during the Great

War, the last being that of Adjutant of the 3rd Battalion of the Rifle Brigade. After the war he was a

foundation member of the Marlborough Aero Club, and on coming to Wellington formed the Hutt Valley

Aero Club, later incorporated in the Wellington Aero Club, of which he was secretary in 1931. Leaving that

position, he became secretary of the Wellington Manufacturers' Association, remaining there till he joined

the Department of Labour nearly three years ago as organiser of trade training schools throughout the

Dominion. He was also a member of the Industrial Emergency Council.

Robert Ian Malcolm Sutherland was initiated in New Zealand Pacific Lodge, No. 2, in June, 1941, and was

highly regarded in the legal profession in Wellington. About five years ago he entered into partnership with

the late V.W. Bro. A. B. Croker, G.L., also a member of New Zealand Pacific Lodge, who died suddenly in

May last year. Like W. Bro. Nisbet. Bro. Sutherland was also keenly interested in aviation, and at the time of

his death held the office of treasurer of the Royal New Zealand Aero Club. He served for some time in the

Naval Auxiliary Patrol Service.

Eugene William Haldane was a former member of Waiwhetu Lodge, No. 176. Graduating LL.M. at Victoria

College, he first practised his profession in the Public Trust Office, but sixteen years ago entered into

partnership with his brother at Lower Hutt, and since 1938 had as partner Miss M. Taylor,

————————

M.W. BRO. J. H. KEESING, PAST PRO GRAND MASTER

Died 2nd January, 1944.

–⸱––÷––÷––⸱–

AN APPRECIATION.

———

"And now, Brethren, we take farewell of M.W. Bro. Judah Henry Keesing, ever remembering him as one

who has done his work and held his peace and had no fear to die." These words concluded the burial service

of this distinguished brother, when, after a moving and eloquent address by Rabbi Katz, he was laid to rest

with the customary ceremonies of the Order in the peaceful Jewish cemetery in Wanganui on Monday,

January 4th, 1944.

Almost sixty-five years a member of his Mother Lodge, St. Andrew Kilwinning, No. 79, Right Worshipful

Master in 1884. Director of Ceremonies of the Lodge from 1885 to 1913, Assistant Grand Director of

Ceremonies in 1894, Representative of the Grand Lodge of Mexico from 1896 until his death, Assistant

Grand Superintendent of the Wellington Province in 1905, Senior Grand Warden the following year, Deputy

Grand Master in 1918, and finally Pro Grand Master in 1927, such in brief was the Masonic career of this

widely known and greatly respected brother, the doyen of Freemasonry in Wanganui and the driving force in

the Craft on the West Coast, North Island, for very many years. For a long period he was in regular

attendance at the Annual Communications of Grand Lodge, in the deliberations of which he played no mean

part. His last appearance was at the Auckland Communication in 1932, when he intervened with much effect

and with subtle humour in the debate on a motion concerning the conditions on which women should, if

permitted, be admitted into the lodge room. Being himself a native-born New Zealander, he welcomed with

enthusiasm the formation of the New Zealand Grand Lodge, and his pride and interest in this institution grew

with its development. His chief work however was in the city of. Wanganui and the surrounding districts, for

though he played his part in many public and semi-public affairs, his main interest was at all times in the

Craft he loved so well. Many lodges in their early days owed much to the advice and assistance of M.W.

Bro. Keesing. Many brethren in those bygone days were benefitted by his sympathetic counsel, his kindly

interest, his practical help. His influence, too, was not confined to members of the Craft, for no one in trouble

and distress in the difficult times of the early days sought his help in vain. He thoroughly believed in and

acted up to the words he so often addressed to different lodges, namely, that "the Freemason is one to whom

the burdened heart may pour forth its sorrows, to whom the distressed may prefer their suit." By his many

good deeds he truly laid up for himself a crown of joy and rejoicing which in the memories of those who

knew him will never fade away. Nature indeed marked him out as a leader. He was a man of broad

sympathies, of a simple nature, but of strong character, steadfast in following the right as he saw the right,

and fearless in his advocacy of the principles in which he believed. He was an orator of outstanding ability.

He had a wide command of language, due in large measure to his early studies in the works of Shakespeare

and Dickens. He had furthermore a strong dramatic instinct developed in his younger days by considerable

practice on the stage. He was in very truth the Master Ritualist. He had a thorough knowledge of the ritual,

had at ready command every charge, and was unsurpassed in the manner and style of his delivery. During his

long term as Director of Ceremonies, by constant instruction and apt illustration he raised the ceremonial of

his lodge to a high standard of efficiency. Master after Master benefited by his sage advice and ripe

experience. In 1892 occurred the death of the Honourable John Ballance, Prime Minister, a Past Master of

the Lodge. The direction of the funeral ceremonies in Wanganui was entrusted to the St. Andrew Kilwinning

Lodge, and it fell to the lot of M.W. Bro. Keesing to act as Marshal and Director of Ceremonies. Mourners in

thousands, came from all parts of the country, and the actual control of the proceedings was no light task. It

was due to the control and direction of MW. Bro. Keesing that the whole function was carried through with

smoothness and dignity and solemnity. He laid the foundation of his wide reputation by his work on this

historic occasion.

M.W. Bro. Keesing firmly believed that every Freemason should in his work in the outer world be guided by

the teachings of the Craft, and to this end should study and master the ritual until it became, as it were, part

of himself. The member would then consciously and unconsciously impress these principles on the

immediate circle in which he moved. By this means Freemasonry would be a strong influence for good in the

community. Nothing hurt M.W. Bro. Keesing more than some dishonourable action on the part of a member

of the Craft, for such action tended to bring the Craft into disrepute and lessen its influence. In eloquent and

appropriate language year in and year out he impressed these sentiments on the brethren. He spoke often and

was always eagerly and attentively heard, for he had the power to hold and interest his audience. His great

power lay in his earnestness and in his absolute belief in the ideals he expounded. It will be many years

before his equal graces the Craft in this Dominion. On April 25th, 1919, the Lodges in Wanganui combined

to hold a joint meeting to commemorate the signing of peace after the war of 1914-18. It was a wonderfully

impressive and unique meeting and made a deep impression on those present. Those taking part did their

work efficiently and well, but the highlight of the meeting was in the refectory, when M.W. Bro. Keesing in

a wonderfully eloquent and extempore address deeply impressed his hearers. It was probably his greatest

effort, for with two sons on active service he had been deeply moved by the war. The minutes of the meeting

record that "M.W. Bro. Keesing let himself go, and gave us such a talk on Freemasonry, and as man to man,

as few of us will ever forget." At the Jubilee of the Lodge, in 1917, M.W. Bro. Keesing presided over the

meeting, with his officers of 1884, the year in which he occupied the Chair. It was an inspiring sight to the

younger members to see the veterans of the Lodge working so efficiently.

M.W, Bro. Keesing in 1888 married the gracious lady who until recently presided over his hearth and home.

It was indeed a most happy union, for he owed much to the gentle influence and care of his devoted wife,

who predeceased him by a few months. He is survived by two daughters and two sons, each of the latter

being members of the Craft, W. Bro. H. M. Keesing being a member of his father's lodge, while Bro. P.

Keesing is a member of a Wellington lodge. M.W. Bro. Keesing was a very happy and proud father when he

conducted the installation of his elder son. Born in 1855, M.W. Bro. Keesing had attained the ripe age of 88

at his death. He thus passed away in the fullness of his years, having left the world the better for his having

lived in it. His soul has taken wing to the boundless and unexplored expanse of Above, but he was well

entitled to say: "Admit me to the Grand Lodge Above where the divisions of time shall cease and the glories

of eternity burst upon my view."

————————

The Grand Secretary acknowledges a donation of £8 from Brother Frank Newman, of Lodge Richmond, No.

66, New York, to be used towards providing Christmas cheer for the girls and boys of the Kirkpatrick

Masonic Institute and the Papakura Boys' Home. The amount has been divided equally between the two

Homes and will be used to bring a little additional happiness into the lives of the children. Brother Newman's

object in making the gift was to mark the occasion of his first visit to New Zealand and the happy Masonic

contacts made.

————————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

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

———

MISSISSIPPI, 1943.

308 Lodges, 22,960 members, a gain of 1179.

125th Annual Communication held at Jackson, 16th and 17th February, M.W. Bro. L. A. Nichols, G.M.,

presiding. There were 15 P.G.Ms., and 2 Honorary P.G.Ms. were present.

Two new Lodges were chartered.

Seventeen fifty-year buttons were awarded.

There were 50 girls in the Meridian Home and 21 boys in the Columbus Home,

W. Bro. Allen Cabaniss, Historian of Grand Lodge, submitted an interesting paper on "The Beginnings of

Masonry in Mississippi."

$6403 were paid to 44 beneficiaries from the Relief Fund—of this the various local Lodges contributed

$1585.

In addition to brief Reviews of many Grand Lodges (not including N.Z.) W. Bro. Edward B. Shearer,

Fraternal Correspondent, quotes at length from other Reviewers and Grand Master's Addresses on selected

topics. He devotes some eight pages to the pros and cons of Masonic Welfare Work in the Armed Forces.

Lists of officers, P.Ms. and members, candidates initiated, passed, and raised, affiliates, brethren suspended,

etc., cover 413 pages.

Grand Master: M.W. Bro. Walton S. Hootsell, Natchez.

Grand Secretary: R.W. Bro. Sid. F. Curtis, Meridian.

Grand Representative of N.Z.: M.W. Bro Geo. B. Power, P.G.M,, Jackson,

Grand Representative at N.Z.: R W. Bro, Wm, J. Girling, P.Prov,G.M., Blenheim,

————

OKLAHOMA, 1943,

405 Lodges. 44,911 members, a gain of 948.

35th Annual Communication held at Guthrie, 9th and 10th February, M.W. Bro. Edward D. Avery. G.M.,

presiding. Sixteen P.G.Ms. were present.

We notice that one of the Grand Officers is styled "Grand Flag Bearer" and that he presented before the Altar

the Flag of the Country, and the Grand Lodge united in pledging allegiance to the Flag.

One new Lodge was constituted during the year.

There were 99 adults and 57 children in the Masonic Homes, and in addition $9638 were paid out in monthly

allowances to 25 women, 31 men, 8 girls and 13 boys.

In the absence of the Grand Orator, W. Bro, Dr. John C. Hubbard, Acting-Grand Orator, delivered an address

on "The True Word," in the course of which he said :—"The most wonderful thing in all this paradox is that

out of the ooze and slime of the jungle and forest of human conduct, out of the struggle of human survival,

there ever should have come any consciousness of righteousness, the birth of any ideal. This is the most

stupendous miracle in all the cosmic process. It is indeed marvellous that while unrighteousness has so

frequently triumphed, there has been any concept of righteousness at all written on the pages of human

history with its wars and destruction, its conquering and enslaving of people, that out of the interplay of brute

impersonal forces there should have ever arisen in the heart of man a passion for justice and truth. This is a

startling fact before which we are compelled to stand in wonder. The arising of the hunger and thirst after

righteousness, the dream of an ideal world, are the evidences of the workings of the true and living God in

and through the human soul. That God loves justice, lives truth, practices the ethical concept through the soul

of man. He is a God that will change the current of your individual life when you know Him, a God that will

lift you up out of yourself into something vaster, greater, more compelling than you have ever found before.

With an intimate knowledge of the true Word, you will find that all the isolations and loneliness you have

felt in the presence of the universe will vanish as night kissed away by the morning sun. You will no longer

be friendless and alone. You will find that within you lives a God who will mean more power, courage, hope

and faith. He will mean the fullness of life and victory. The world will be clothed in new garments. You will

find that you have something to live for, to work for; you will know what the prophet meant when he said,

'They that wait upon the Lord shall renew their strength,' "

Grand Master: M.W. Bro. J. Fred Latham, Stillwater,

Grand Secretary: M.W. Bro. Claude A. Sturgeon, Guthrie.

Grand Representative of N.Z.: W, Bro. Arthur E. Miller, Woodward.

Grand Representative at N.Z.: R.W. Bro. Archibald J. Graham, P.Prov.G.M., Palmerston North.

————

NEVADA, 1943.

26 Lodges, 3261 members, a gain of 80.

79th Annual Communication held at Reno. 10th and 11th June, M.W. Bro. William C, Watson, G.M.,

presiding.

There were 16 P.G.Ms. and 1 P.G.W. present.

The G.M. concluded his address with these words: "Join the three V's—V for Victory, V for Victory Bonds,

and V for Visit Your Lodge."

The Grand Orator, W. Bro, Chester L. Cochran, in his Oration, suggested that after the war the peoples of the

world should choose their rulers, as Lodges do their officers, making sure those chosen are qualified for their

jobs.

The Grand Secretary read the names of 273 brethren in the Armed Services.

In the Foreword to his Reviews the Grand Secretary said: "There appears to be an almost universal effort to

help young men in the Armed Forces to receive the degrees, the proceedings being filled with dispensations

issued to ballot for and confer the degrees in less than the statutory time. With this in mind, several Grand

Masters are wondering if Masonry is about to make the mistake that is said to have been made during and

after the last World War, by taking into Masonry the young men that are attracted to Masonry because of the

war, but who were not "Masons at heart." and who later proved to be more of a detriment than an asset. Let's

hope it will not be the case this time."

In the course of a page devoted to New Zealand 1941 he quoted extensively from M.W. Bro. C. L.

MacDiarmid's second Installation Address.

Grand Master: M.W. Bro, Lem. S. Allen, Fallon.

Grand Secretary: M.W. Bro. E. C. Peterson, Carson City.

Grand Representative of N.Z.: W. Bro. C. E. Rhodes.

Grand Representative at N.Z.: R.W. Bro. G. R. Henderson, P.Prov.G.M., Dunedin.

————

ALBERTA, 1943.

152 Lodges. 10,738 members, a gain of 28—the first gain for 12 years.

38th Annual Communication held at Calgary, 9th June. M.W. Bro, F. P. Galbraith, G.M., presiding. There

were 12 P.G.Ms. present.

The following resolution was carried with great enthusiam: "Whereas this Annual Communication of the

Grand Lodge of Alberta, representing nearly 11,000 Freemasons of the Province, meets freely in the City of

Calgary today, wholly and solely because of the bravery and devotion of the members of the Armed Forces

of the United Nations, who have built with their bodies a living wall to protect our priceless freedom and our

lives from utter and complete destruction, therefore be it resolved, that we reaffirm here today our complete

devotion to His Majesty the King, our Commander-in-Chief, to the Government of the Dominion of Canada

in its war effort, and to the cause of the United Free Peoples of this world, and that we pledge ourselves, and

every Freemason in Alberta, to use every resource we own, and every atom of energy we possess, in the

vigorous prosecution of this war, to an early and victorious conclusion."

One Lodge surrendered its Charter.

Special reference was made to the death of M.W, Bro. John Kemmis, P.G.M., who had been Grand Secretary

for 15 years.

$15,316 were raised for the Masonic War Distress Fund, of which $5000 were paid to the Chinese War

Relief, $2500 to the Greek War Relief, and $2500 to the Canadian Red Cross Prisoners of War Fund.

The Board of Benevolence disbursed $7793 in grants.

In order that applications from men in the Armed Forces might be dealt with on-a proper basis, the M.W. the

Grand Master ordered that the following procedure be adopted as from January 1, 1943:—

1. No petition for Initiation shall be received by any Lodge from a member of the Armed Forces until he
has completed 12 months' residence in Alberta.

2. (a) No Petition for Initiation shall be received by any Lodge from a member of the Armed Forces until
permission has been obtained by the Lodge from this office.

(c) This regulation does not apply to Petitions from men in the services whose civilian domicile is

within the jurisdiction of the Lodge concerned, which will then proceed as in any ordinary case.

A limited number of Reviews include a short but appreciative reference to New Zealand, in the course of

which R.W. Bro, G. S. T. Crane-Williams, wrote: We can always look for a satisfactory state of affairs in

New Zealand, and be not disappointed."

Grand Master: M.W. Bro. Russell J. Bradley, Edmonton.

Grand Secretary: M.W. Bro. George Moore, P.G.M., Calgary.

Grand Representative of N.Z.: W. Bro. Colin Allan, Edmonton.

Grand Representative at N.Z.: R.W. Bro. R. W. Stiles, P.D.G.M., Nelson.

————————

FREEMASONRY'S GLORIOUS HERITAGE.

–⸱––÷––÷––⸱–

By W. Bro. Rev. Hamilton Barr, P.Prov.G.Chapl., Surrey.

———

AN ORATION DELIVERED AT THE CONSECRATION

OF THE JOHN, LORD LUMLEY LODGE, 5885. E.C.

———

I think, as Masons, we are serenely convinced that in Freemasonry we have a great and glorious heritage, a

Fraternity dedicated from its inception to one grand supreme purpose, the quest of whatever is morally beau-

tiful in life and action. Freemasonry today, as we know well, has become a world-encircling Fellowship, and

research has shown that during its progress through the centuries it has remained unswervingly loyal to its

fundamental principles, principles which are radiant with the glow of a strong faith, a sturdy morality, and a

strenuous service.

To use a metaphor which is in keeping with our Craft, Masonry has become a magnificent structure, and one

that is finely patterned for stability and permanence. It has become a Shrine of Fellowship, a sanctuary of

living stones, built up in peaceful ways and for peaceful ends, in friendship to all, in enmity to none, and

each living stone dedicated to an Art which makes life worthy, and noble, and dignified; an Art which is

fundamentally sound because it is based on good morality, good friendship, good craftsmanship, good

citizenship, and good relationship between the soul which is human and the spirit which is Divine.

What I am trying to suggest is that Masonry is a beautiful thing, beautiful in its name, its teaching, its

vitality, and still more beautiful in the wide range of its activity. What tribute could be more expressive of

something noble and great than to be known as "An Ancient and Honourable Institution"? I don't think we

need be over-concerned about the antiquity of our Order, because its early beginnings belong to a period that

can hardly be remembered except by tradition. On the other hand, to be little concerned about the great moral

and spiritual principles enshrined in that tradition would leave us with a form of Masonry which no beauty of

concept or of ethic can clothe with reality. Like its name, Masonry has built into its structure revered things,

indeed, timeless things, things which are true, just, pure, honest, lovely, and of good report, and Masonry

wants nothing from those who enter its Shrine than that they should fashion and shape their lives to moral

symmetry and beauty.

It is true our Craft has its own unique way in directing its members towards this moral ideal. Through the

medium of ceremony and symbol we are offered a quality of life in which the virtues men most prize are

closely intertwined—reverence for God and the things which have in them the permanence of God; regard

for truth and goodness, and the happy expression of both in life and action; respect for humanity, and the

desire to promote its well-being.

Thus in our great Institution we have a Brotherhood of faith, of self-culture, and of service.

Of Faith, because all our ceremonies are designed to teach that behind the outward veil of things we see there

is an Invisible Personality—the Great Architect and Ruler of the Universe, without Whom men fail to live

wisely or well.

Of self-culture, because we are taught through symbol and metaphor the virtues of self-respect, self-restraint,

and self-control, virtues we can carry into life as a life-long possession.

Of service, because we are taught to find our deepest satisfaction in generous human kindness to all

mankind.

Our Consecration Ceremony today is in keeping with this thought, for in the founding of this memorial

Lodge we honour the memory, indeed perpetuate the memory of one who brought the hall-mark of sincerity

to all his activities. You who are the Founders will know well, in outline, the life-story of Lord Lumley, and

doubtless will wish to preserve the record in the Archives of your Lodge, together with the later activities of

other members of his Lordship's family, who took an active part in the development of "Modern

Freemasonry," as well as in the founding of the First Grand Lodge of England. But today our interest centres

round Lord Lumley himself, and it is worth while mentioning some marked features of his life, features

which made him an outstanding personality of his day and generation. Lord Lumley was of ancient lineage,

and succeeded to an honourable title, being the Seventh Baron in a direct line. In recognition of his learning

and erudition he was appointed High Steward of Oxford University.

Finely susceptible of all that was beautiful and wonderful in Art, he was a member of the Original Society of

Antiquarians, founded in the reign of Queen Elizabeth.

He was a lover of literature, not only a lover but collector, and his fine library, on his death, was purchased

by King James I, and became the foundation of the Royal Library, now in the British Museum. A patron of

Science, and especially of Surgery, he endowed a Lectureship in the Royal College of Physicians.

Devout and lovable in nature, he was liberal and generous in his gifts, and gained a gracious reputation for

beneficent activities.

Lord Lumley died 11th April, 1609, and was interred in the historic Lumley Chapel, Cheam.

It has been said of Lord Lumley that he was "a complete pattern of true nobility," and surely in that tribute

we have a beautiful eulogy not so much of his Lordship's rank and title, but rather of the sterling quality of

his life and character, his integrity and generosity. And surely, too, in these days as in Lord Lumley's day,

true nobility shows itself in a winsomeness of life, and a readiness to make life one long retinue of high

thought, high endeavour and high purpose.

Thus it is that our Consecration Ceremony brings a challenge to us all, a challenge to find in the beauty and

teaching of our Craft an inspiration that will make our own lives radiant with the glow of faith, of virtue, and

of goodness in all its phases. Only thus, it seems to me, can Masonry continue to be beautiful. Only thus can

it be maintained and fraught with strength and blessing. It brings a special challenge to the Founders, a

challenge to turn a memory of the past into an energy for the future, an energy that will make this "John,

Lord Lumley Lodge" comparable with the best of Lodges in the high quality of its work, its activities and its

membership.

Thus in consecrating your Lodge we pray that the Great Architect of the Universe will prosper all your plans,

and grant good success to all your labours.—"The Freemason's Chronicle."

————————

WORCESTER CATHEDRAL.

–⸱––÷––÷––⸱–

(By Samuel Henry Longley)

———

Warfare has raged all about this ancient Temple, battles have been fought in the streets of the city where it

stands, the city itself was burned once by an attacking army, but this noble sanctuary has come unharmed

through it all. It stands today a silent memorial of the faithful work of the craftsmen whose skill created this

cathedral so nicely but yet so strongly that it has survived the wreckage done by human passions. Who were

these craftsmen? History is silent. We know nothing of them. Not a single name has been kept for us. We can

simply admire the work they left.

This splendid structure of stone was probably carved and put together by the monks who passed their lives in

the monastery that formerly flourished within these walls. Many of their former quarters are still there and in

fancy we can picture them lovingly carving the stones to fit the places selected for each one. This cathedral

was begun in the early years of the Norman time, but the work went along for some centuries after that and

we find in the walls of this sanctuary bits from all the periods of English architecture. These are all worked

together into one harmonious whole.

We are greeted with age at the very entrance of the churchyard, for two Roman pillars with finely carved

capitals are set at the gate. These were dug from the bed of the river flowing close to the temple. Another is

found within in use as the baptismal font. Mention should be made in passing of the Easter sepulchre, an

arched niche in the north wall of the chancel, where the crucifix was placed on Good Friday to be raised

again Easter morning with rejoicing. Within this niche are reddish traces of a resurrection fresco. This Easter

sepulchre is done in a creamy stone with a ball-flower ornament.

This cathedral is dedicated to Our Lord and the Blessed Virgin Mary and was formerly a Benedictine

monastery. It is probable that the building was designed by one of the monks of the order and the work of

carving the stone and erecting the building itself was done by some of the lay brothers, of whom there were

usually many connected with such a foundation. The latter may well have been formed into something like a

lodge, as they were at York, with rules for their government. These features cannot be learned today as we

have no records like those at York. The temple is in the form of a cross, with two sets of transepts, both of

which are shorter than is usual in other cathedrals. The main entrance is at the west end, hut a porch on the

north side is often used. The old monastic buildings are on the south side, and, except the dormitory, are

much as they formerly were.

We pause at the entrance to look down the long nave between the tall columns rising until their branches

spread out into the graceful fan vaulting of the ceiling. This last feature holds our attention with its charm. As

we gaze at the nave in its whole it is clear that the two west arches are of earlier pattern, while those beyond

are all of decorated or perpendicular work. The arch-shaped niches in the main wall at the right show plainly

the Norman work of this part. Far beyond, the Early English choir is beautiful. There the pillars seem like

bundles of slender columns bound together and held in place by a single capital. Still further beyond are the

lancet-shaped windows, grouped in the Early English style,

An unusual feature opens from the north aisle of the nave in the so-called Jesus Chapel, an attractive place,

in which is placed the baptismal font made from an ancient Roman pillar dug up from the bed of the river

close at hand. The west transept crosses the nave under the main or central tower and is without aisles. Here

are some bits of Norman work, although they have been somewhat changed into Perpendicular. The south

end of this transept is filled with the cathedral organ. We stroll slowly along the ambulatory by the eastern

transept, as short as the western, into the Lady Chapel, where once stood the altar of the Virgin Mary. The

arches in this part of the cathedral, one of the oldest parts, is finely wrought. More than seven hundred years

ago this beautiful bit of chapel was finished, yet its charm is stronger than ever.

We have passed by the choir and its treasures, keeping them to the last, and now we enter there to find still

more beauty. Here we find the Early English style in its most harmonious expression. One should pause here

long and let its charm sink deep into the consciousness. The slender columns of Purbeck marble rise on both

sides crowned by nicely carved capitals of the same material. The Bishop's throne and altar are both modern,

but the choir stalls are still there as of old except for the touch of a restorer, who, however, did not do too

much injury. There in the middle of this choir and right before the altar is the tomb of King John of England,

who died at Newark and had his body placed here. Along the top is his figure carved in the thirteenth

century, perhaps the oldest figure of an English monarch.

At the south side of the main altar and in front of the entrance to the transept stands the Chantry of Prince

Arthur done in Tudor style. He was the older brother of King Henry VIII and passed away in 1502 in Ludlow

Castle and his body was laid in this beautiful Chantry. Two slender columns rise at each end with two others

in the middle. The delicate carvings all over this fine piece of work show the skilful touch of a master hand,

its beauty is exquisite. He was buried under the rites of the Roman Catholic Church. Little could he dream

that his brother who took his place on the throne of England would sever his country from that church.

Centuries have passed since then and this Chantry still charms us with its chaste beauty.

We pass out through a fine Norman doorway to enter the close of the cloisters where the effect of the warm

red sandstone is beautiful. These cloisters are of Perpendicular work engrafted on Norman and are still as

when the Benedictines paced here in meditation, perhaps planning the work of this cathedral. At the east side

stands the chapter House with its roof supported by a single column. The house itself is Norman, but the roof

Perpendicular in style. At the south stands the old Refectory now used as a school room. This is a Decorated

room. As we pass out through the ancient gate we pause to look up at the ornate tower and wish we could

know more of the craftsmen who wrought so well in those ancient days.

————————

MASONRY MUST STAND THE TEST.

–⸱––÷––÷––⸱–

The statement has been made that Masonry is going to be judged, and in the near future, strictly by what it

has done and is doing, and this sentient thought should sink deep into the mentality of every member of the

Fraternity (states "The Fraternal Record"). Of what avail is all the teaching, preaching and training, the

inculcation of lofty principles of right and justice if they are employed idly and indifferently while the world

at large is in stress and need? More urgently than ever before, Masons are called upon to demonstrate the

substance, the real utility of precepts that can never be lost to the memory of the sincere Mason. Actual

accomplishment must outweigh all speculative theories as against glib and hollow eloquence, fossilised ideas

of prejudiced so-called disciplinarians, and a rank and file content in a comfortably feathered nest, indifferent

to the vast struggle going on that is to test and develop or show the futility of professions that have been a

high standard looked up to by all the world.

Only a broad, deep construction must determine in these unusual times what is and what is not within the

province of Masonry's field of activities. As the refuge to which even the eyes of nations are turned, the

Masonic institutions must stand the test of this crucial hour.

————————

The man who really seeks to serve does not desire reward in money or in fame. The old maxim is true that

the man who seeks a monument should not have one, for the man who deserves one does not need or desire

it. Monuments, as such, seem to be unnecessary.

————————

THE SPIRITUAL VALUE OF MASONRY.

–⸱––÷––÷––⸱–

We possess in our beloved Masonry spiritual values transcending human estimation. It is an unalienable

asset we hold in trust for development in our day and generation, coupled with the sacred obligation to pass

it on enriched by beneficial accretions to our successors. We are the trustees of this unbounded wealth of

moral force contained in Masonry's mines (writes Bro. W. R. M. Vogts in the "Masonic Journal," South

Africa). Let us not hesitate to face the question as to the efficiency of our stewardship. Are any of us merely

trifling on the surface by contenting ourselves with organised meetings for the enrolment of more workers,

who either follow our lead in the ordinary ritualistic routine or disappear from our rolls, not because they are

wearied by work but because they have become supine through its superficiality?

Let us remember that in Masonry we are dealing with men's souls—souls "designed to be the Holy Temple,

the dwelling place of the Most High." Those who would impart spiritual inspiration must be fortified by

spiritual experience; of such are the workmen who, having completed the labours on the surface represented

by our ritualistic workings, are capable of discovering and developing greater spiritual values in the depths of

Masonry's inexhaustible mines for the benefit of their fellow-men, and are indeed devoting themselves to

their spiritual regeneration.

For that redemptive mission we must equip ourselves individually and must one and all surrender ourselves

to the Great Initiator, for it is only by His help that we can attain ''real initiation which means an expansion of

consciousness from the human to the divine level."

Conscious as some of us may be of our limitations—and no one realises his own shortcomings more than I

do—yet we are united in that predominating sense of brotherhood which an inspired writer on the spiritual

aspects of Freemasonry does not hesitate to affirm "constitutes the greatness and glory of our wonderful

fraternity." It is a sympathetic relationship which binds us very strongly on this present occasion to our

eminent brother who is about to reassume the burdens involved in the spiritual leadership and administrative

duties of Netherlandic Masonry in this Province. It is by reason of his dependence on his feeling of

brotherhood on the part of the members of the Fraternity owing allegiance to the Grand East of the

Netherlands and to the Grand Lodges of England, Ireland and Scotland, that I venture to trespass on your

time by reminding you of some of its salient features.

Our hearts should overflow with gratitude to the Most High in that in a world distracted by feuds and

bitterness, Masonry has maintained in practice its fundamental principle of brotherhood.

The Masonic vision of the brotherhood of man is, undoubtedly, the great and glorious ideal of the Craft; it

has been extolled by Masonic idealogists in prose and in poetry, and is a favourite topic of orators in the

Fraternity.

I fear that, in glibly enunciating the ideal, we are prone to overlook the practical, which is enshrined in one of

Freemasonry's rudimentary teachings that "the brotherhood of man depends on the manhood of the brother."

Under present world conditions many of us are apprehensive lest the vision of the "brotherhood of man" is

becoming somewhat blurred. This unhappily engenders a tendency to miss the mission and ministry of

Freemasonry.

The mist of doubts and difficulties in the befogged world in which we are living will be dispelled when,

instead of indulging in abstract reflections, we bring our minds to bear on essential principles as taught by

the Order.

Let us, therefore, concentrate in the first instance, on Masonry's great profession, the "Fatherhood of God," to

whom we reverently refer as The Great Architect of the Universe—in whose plan of creation those who look

through great telescopes behold 32 trillion stars, all great worlds, none as small as our earth being counted.

It is to His Plan we must conform our lives if the brotherhood of man is to depend on the manhood of the

brother; lives from which fear, doubt, bias, prejudice, materialism, greed, selfishness, scepticism and moral

delinquencies must be expelled, never to return; lives planned and lived under divine guidance.

These, my brethren, are not new creeds of Masonry; every symbol it employs and every teaching it imparts

points to these basic essentials, and to the rebirth of the individual whose soul has become a Temple erected

in accordance with the design of the omniscient Architect of the Universe.

If we are true to Masonic precepts and teachings then we shall have taken a great step in advance towards the

brotherhood of man; if every brother carries the same message into his brotherly circle, how much nearer

shall we be to the realisation of Masonry's great vision? Imagine the great awakening—the reaction. It is

gradually happening through other channels, for God moves in a mysterious way; Masonry, with its vision of

the "brotherhood of man," should be a potent influence in a distracted world to bring about the peace that

passeth all understanding.

————————

THE TRUE GREATNESS.

–⸱––÷––÷––⸱–

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

————

Soon after World War I thousands of children of grammar school age from thirty countries participated in a

voting contest to choose the twelve greatest characters in history. We looked up the birthplaces of these

GREAT personalities. Being invited to be the speaker of the day at a Service Club banquet, we passed

around a list containing the 12 villages, towns and cities, requesting them to write the names of those great

characters. Not one in that large group guessed more than fifty per cent. right. Here is the list; see how many

you could have guessed:

Athens (Greece), Socrates; Genoa (Italy), Columbus; Florence (Italy), Florence Nightingale; Dole (France),

Pasteur; Domremy (France), Joan of Arc; Mainz (Germany), Gutenberg; Wylam (England), Stephenson;

Blantyre (Scotland), Livingstone; Bridges Creek (Virginia). Washington; Staunton (Virginia). Wilson;

Hodgenville (Kentucky), Lincoln; Boston (Massachusetts), Franklin.

Possibly many of our readers never heard of some of the above birthplaces. Indeed, what does it matter

where one is born! It is not the place that makes one renowned, but rather great personalities make the place.

The only true measure of any locality is the quality of the manhood which it produces. It is the men of

character, the servants of mankind, the true lovers of humanity which justify the existence of a town or

community.

Today the world is wise not merely because it has possessed among its citizens great men, but because these

great men made use of their brilliant faculties. Likewise a man becomes great not through the possession of

money or even knowledge, but through their proper use. The quality of a man's greatness depends upon the

quality of the services he renders to humanity.

Before this world-wide cataclysm, the Germans were not wrong in looking for a superman. Their mistake

was in thinking that the superman was a man who with brutal physical force could override justice, equality

and liberty, and establish so-called peace upon broken oaths and wrong foundations. The Germans have been

trying to make stylish a type of man a little above the beast, but the MASTER of mankind, greatest of the

great, has and is trying to popularise a type of man that is a little lower than the angels. They of the Teutonic

race are striving to lift up and place upon the throne a man of the earth, earthy, but the Master is lifting up

men of the spirit. He has been placed at the head of all great men because His services to the world were the

greatest. He had no money, He was not an inventor, and we do not know anything about His education, but

He gave ALL that He had. He sacrificed most, He loved the best.

How truly the Master said, "Whosoever will be great among you, let him be your minister."

—"Grand Lodge Bulletin," Iowa.

————————

MASONIC EDUCATION.

–⸱––÷––÷––⸱–

The Chisel, we are taught, points out to us the advantages of education "by which means alone we are

rendered fit members of regularly organised society." Thus is the term given the most embracing definition

of one and all human attainments and strivings in the moral and spiritual sphere no less than in that of

learning and science, for each must remain incomplete and sterile without the other.

Equally true must this definition of the virtue of Education—for it is not only a virtue but comprises them all

in its uplifting manifestations — be taken to heart in the Masonic sense.

Education, the dictionary tells us, is to train and teach, as also the strengthening of the powers of the mind or

the body, and in every sense are these definitions equally applicable to our profession as Masons.

The daily advancement in Masonic knowledge to which we were bidden at our initiation, too often remains

an unfulfilled promise of our erstwhile resolves, or is given a self-made interpretation to suit our particular

inclinations, For far too great a majority it is made to consist of retaining membership of the Order and

attending Lodge meetings or visiting others in order to witness the constant repetition of ceremonies already

familiar. True, it may be that from such contacts or from the solemn re-enunciation of great truths and moral

lessons, each may be brought to a realisation of their value in personal application to his daily life and

conduct, outside the Lodge room, but too often, alas, the lessons learnt are soon forgotten and the impression

left upon the mind dissipates in the hurly burly of daily life.

For too many. Masonry, like its apron, is worn but on those occasions, and like Sunday clothes with many

churchgoers, put away until the next lodge meeting, but with this difference that unlike the church-goer

attending every Sunday or so, the opportunity of meeting in lodge, for most, offers but at widely spaced

intervals, and in many cases but four or five times a year, To claim to be a Mason in such circumstances is a

misnomer, for it is merely to be a member of a lodge and not a practising member of the craft.

To attend lodge meetings and even take part in the ceremonies, but never to evince any desire to probe

further into the mysteries or inner meaning of the symbolism illustrated, the history or traditions of our

precious heritage, is to leave untilled and sterile the soil into which were sown the first seeds, and which had

they been allowed to bear fruit would have brought added joys, and immense sources of interest in advancing

years to the seeker, for did not Aristotle, already some four centuries before our era, pronounce education as

the best provision for old age?

Of opportunities to educate oneself in the rich field Masonry offers, there is happily no dearth, be it in the

direction of historical, archaeological, or esoteric study of the more advanced kind, or the more modest

satisfying of the enquiring mind of the average master Mason regarding the "why and wherefore" of his craft

and its practices, not forgetting the informative side, too often overlooked, of the scope of Masonry's

activities, not only in the domain of benevolence, but also as a universal bond and a binding influence

throughout the world.

There are a number of Masonic study circles in our midst catering for the needs of the more advanced stu-

dents, but for the average Mason or those unable to devote time to research of a more special nature, the

ready means should be at hand in the Lodge of Instruction, especially if not confined to mere rehearsing of

the ceremonies, but paying also attention to the thirst after knowledge which is so very generally present or

at least latent in all earliest Masons, more especially during the earlier years of their entry in the Order.

A Lodge of Instruction conducted with due regard to this wider educational aspect, can become in fact a real

source of strength not only to the lodge to which it is attached but to the craft in general. Meeting as it does

generally throughout the year, with but a short summer recess, and at frequent and regular intervals, mostly

of a week only, it can be made the spiritual centre of the lodge itself, where all can come and meet informally

and maintain contact more permanently than is possible when meeting as a lodge but four or five times a

year.

To make the lodge merely the convenient means of rehearsing ceremonies, is to deny the younger members

the real advantages of Masonic education and advancement. To learn to repeat more or less faultlessly

portions of the work each is allotted, may be praiseworthy as an effort in itself, but it should be only a means

to an end and not looked upon as the "be all and end all" of Masonic education. It is in fact merely Masonic

instruction in deportment and speaking in the lodge, while Masonic education should have far higher aims

and more far-reaching results of a lasting character.

To the mere rehearsal of the ceremonies must be attributed often the sparse attendance or the constantly

changing membership of the Lodge of Instruction which only those in immediate need of "word perfection"

feel compelled to visit, and to this also is due the fact, so often deplored, of brethren who have once passed

the chair no longer taking active interest in the meetings. Yet, could there be better opportunity offered for

past masters, and more especially those who are so often complaining of being now reduced to inactivity,

than to come among the rank and file and in the greater intimacy of such gatherings to offer counsel and

advice or become more closely acquainted with personal needs or circumstances of those younger members

who are entitled to look to them for guidance and example.

To set aside a time for questions or the elucidation of points on which some doubt may exist, as also to

ventilate any problem or suggestion concerning the lodge itself or Masonry in general, should be the aim of

every Lodge of Instruction which has truly at heart the Masonic education of its members, and be a real

living force in Masonry to which the more will be attracted those who have passed the chair no less than

those who have yet to attain it, all happily united in a common effort.

It is in fact the living essence of the lodge and should prove the source of its strength as a closer bond of

union which but for its aid it could never hope to achieve.

————————

OBITUARY.

–⸱––÷––÷––⸱–

W. BRO. ROBERT JAMIESON, P.G.D.

————

The death of W. Bro. Robert Jamieson, P.G.D., which occurred on the 12th January, 1944, has removed from

amongst us one of our most honoured brethren.

He was initiated into Freemasonry in the year 1902, when he joined Lodge Otago Kilwinning, No. 417, S.C.

In 1905, when Lodge Otago Kilwinning, No. 143, came into being and received its charter from the Grand

Lodge of N.Z., our W. Brother was among the foundation and charter members, During the whole of this

time and until his fatal illness, he missed only one meeting, an unbroken period of forty years.

He passed through the various chairs of the Lodge, and was installed into the Chair of King Solomon in

December, 1910. After a successful year as Master, he continued his service as Director of Ceremonies,

which office he held for 16 years. He was always at the call of the Master for any part of our ritual in our

degree work. He was made an honorary life member a few years ago, and never was that honour more richly

deserved.

In his younger days he took an interest in the Masters' Lodge (now called the Lodge of Research) and

occupied the chair for a term. He was elected a Grand Deacon of the Grand Lodge of New Zealand for the

years 1916-1917, retaining the rank of P.G.D.

His brethren laid his remains to rest on Friday, 14th January, in the presence of a goodly company of

brethren. Though dead, yet will he live in our memories as a true and worthy brother. Our sympathies go out

to his widow and family.

————————

MANAWATU NOTES.

–⸱––÷––÷––⸱–

Owing to your correspondent having his annual holidays, these notes are necessarily short. However, next

month will see us back on the job again looking' forward to a prosperous Masonic 1944.

Manawatu Kilwinning refectory was crowded with children and adults on the occasion of the children's party

on December 17th ult. R.W. Bro. J. A. Nash, who has supervised the arrangements for many years past, was

again in charge of the proceedings. The Worshipful Master, W. Bro. J. S. Hornblow, extended a welcome to

the parents and the children on behalf of the Lodge. The proceedings opened with a Grand March. Dances

and games were then indulged in, the music being supplied by Mrs. W. H. Boon. Several special dance items

were given by the juveniles. The children were also entertained with a number of talkie pictures, which were

screened by V.W. Bro. W. A, Waters. The officers and brethren then arranged the supper, which was heartily

partaken of by the children. Before the concluding hour Bro. Hunt appeared as Father Christmas and

distributed sweets to the children. Cheers were given for Mrs. Boon and R.W. Bro. J. A. Nash, and the

singing of 'Auld Lang Syne" terminated what was considered by all to be the most successful Children's

Night yet held by the Lodge.

————————

TARANAKI NOTES.

–⸱––÷––÷––⸱–

During the month two brethren who have in the past been very prominent in the Craft have answered the call

of the Great Reaper.

R.W. Bro. T. C. Fookes, P,Prov.G.M., who has been ill for a long time, passed away in December. He was a

P.M. of Lodge Stratford, and for three years held the office of Prov.G.M. of Taranaki. The funeral took place

at New Plymouth, and the Rev. A. M. Niblock, P.G.Lect., paid an elegant tribute to the life and character of

R.W. Bro. Fookes. The esteem in 'which our R.W. Bro. was held was shown by the number of Craft

members who were present at the funeral, The Masonic service was read by R.W. Bro. J. M. Allister,

P.D.G.M.

While spending and enjoying a rest and change at the seaside, New Plymouth, W. Bro. E. E. Carter took ill

and passed away very suddenly. A P.W.M. of Lodge St. John, No. 95, Bro. Carter was for many years a

prominent figure in Masonic circles in Eltham and Central Taranaki. He was an enthusiastic R.A, Mason and

for two years was Grand Supt. of Taranaki. A charter member of the Taranaki Rose Croix Chapter, filling

most of the offices, including M.W.S. A delightful singer, he was greatly in demand at all special functions.

Of late years, partly on account of his health, lie had ceased to attend meetings, but his life and influence was

a fine example of Masonic teaching and practice.

Bro. N. H. McMillan gave a lecture at the January meeting of Lodge Ikaroa, No. 115.

Lodge Stratford worked the Second Degree on January 19th, and in the refectory the J.W., Bro. W. E.

Williams, gave a talk on "Dairy Farming in Taranaki."

During the holiday season Masonic matters have been quiet, but beginning with the Whangamomona

Installation early in February a very busy time can be expected.

Turuturu B.A. Chapter exalted a Comp. on December 20th, the work being performed by the Past Principals,

with V. Ex, Comp. W. R. O. Spooner as Z.

————————

HAWKES BAY NOTES.

–⸱––÷––÷––⸱–

Owing to Christmas and New Year vacation, and in view of some Lodges being in summer recess, notes

from the district are accordingly restricted.

The January regular meeting date of Bedford Lodge, Waipukurau, has been changed to coincide with the

visit of the M.W, the Grand Master and other Grand officers who will attend on the occasion of the 50th

anniversary of R.W. Bro. T. Hobson, P.P.G.M.. The Third Degree will be worked, and the guest of honor.

R.W. Bro. Hobson, will occupy the Master's chair on this occasion. A detailed report will be given in the

next issue.

Our Prov. Grand Master, R.W. Bro. Hurdsfield, is spending his annual holidays at the seaside. R.W. Bro.

Hurdsfield had a particularly strenuous year during 1943, and brethren of the district offer to him best wishes

for 1944 and an assurance of loyal support during the current year.

The December regular meeting of Abercorn, No. 30, was attended by visitors from throughout the whole

territory, the numbers running into probably a record. A very pleasant evening was spent in the refectory,

and congratulations are offered to officers and members of Abercorn for the splendid hospitality extended to

visitors.

W. Bro. Bryant, P.M., Lodge Abercorn, sends best wishes and fraternal greetings to the brethren in the

district. He is now apparently serving overseas.

Bro. George Bott, somewhere in the Pacific Islands, sends greetings, George continues to keep in close touch

with our doings in H.B.

W. Bros. A. Baker and W. A. Timms, P.Ms, of Lodge Heretaunga, are up and about again. They both have

our best wishes for continued improvement in health.

W. Bro, T. Ritchie continues to make progress, and we are glad to see him about again.

Bro. H. Abbot is still confined to hospital. We extend best wishes and a sincere hope for progress towards a

quick recovery to normal health.

R.W. Bro. J. J. Pickett has been slightly indisposed, having been confined to bed for a short period. He is up

again and we trust he will soon be around paying those welcome calls.

W. Bro. Norris is now in Wellington recovering from a recent successful operation. He hopes to assume the

W.M.'s chair at Abercorn in February.

Rose Croix Chapter Hawkes Bay, No. 199, is to celebrate its 25th anniversary on Wednesday, 26th January.

————————

SOUTHLAND NOTES.

–⸱––÷––÷––⸱–

Members of Masonic units operating in Invercargill will resume operations this month after an acceptable

spell over the holiday season.

The first Installation meetings to be held in the Southland Territory this year will be conducted at Arrowtown

and Queenstown about the middle of this month.

These meetings, which in past years attracted good attendances, will no doubt be seriously affected by the

petrol and other war restrictions.

Sympathies are extended to R.W. Bro. Romans, P.G.W., who recently received advice of the death of one of

his two sons on active service.

W. Bro. R. H. Waddell, who relinquishes the office of Master of Lodge Southland, No. 273, next month, will

take over a fresh responsibility as Most Wise Sovereign of Murihiku Rose Croix Chapter.

The death recently occurred of Bro. W. A. Purvis. a keen member of Lodge Southland, No. 273, also of

Southern Cross Royal Arch Chapter, No. 3, and Murihiku Rose Croix Chapter, No. 36. Our late brother, who

was in the prime of life and a highly esteemed member of the business and social life of the community, was

playing in the New Year Bowling Tournament at Invercargill On the 1st January, and was laid to rest in the

presence of a number of his brethren a couple of days later, thus showing the uncertainty of life.

During the recent holiday season members of the Craft were to be seen at many of the pleasure resorts

enjoying various forms of outdoor sports. Bowling tournaments at Queenstown and Dunedin were very

popular.

W. Ex. Master E. McK. Lyon and Excellent Degree officers will conduct the ceremony of "passing the

Veils" at the February convocation of Southern Cross Royal Arch Chapter, No, 3,

Ex. Comp. B. A R. Familton, who has of late resided at Cromwell and acted as Scribe E. of the local Royal

Arch Chapter, has again taken up his residence at Gore, and will no doubt renew his connection with the

Craft in that centre,

R. Ex. Comp. Geo. H. Brown, who has served as Grand Supt, of the district for the past two years, has been

nominated for a further term of office.

————————

OTAGO NOTES.

–⸱––÷––÷––⸱–

Once more this district chronicles the death of a prominent member of .many years' standing, that of R.W.

Bro. James R. Dreaver, P. Junior Grand Warden. Bro. Dreaver had been in indifferent health for some time

past, but the end came suddenly. We mourn with his relatives a worthy brother who had completed his work.

At the December meeting of Haeremai Lodge, No. 155, a resolution was passed expressing appreciation of

the services rendered to the Lodge by the late W. Bro. James Bissland, P.G.D., who passed to the Grand

Lodge above on 12th December. He was WM. of the Lodge in 1918, and had always taken a great interest in

its affairs and maintained that interest right until the last, although of recent years his failing health had

precluded him from attending the meetings. He was laid to rest at Waitati Cemetery, being accorded Masonic

honours. A large number of brethren attended, and the R.A. Chapter was represented also, he having been a

Past Principal of Maori R.A. Chapter.

The R.W. Prov. G.M. intends commencing the year's work early in February by making the famous Otago

Central tour, commencing with the Installation of Mount Ida Lodge, No. 97, at Naseby on the 10th, then St.

Bathan's Lodge. No. 126, at Becks, on the afternoon of the 11th; Dunstan Lodge, No. 103, at Clyde, the same

evening; Wanaka Lodge, No, 277, at Pembroke on the evening of the 12th; Cromwell Kul., No. 98. at

Cromwell, on the evening of the 14th; and Manuherikia Kil., No. 109, on Tuesday evening, the 15th. R.W.

Bro. J. G. Dykes extends his best wishes to the Central brethren and is looking forward to once again

meeting them in their traditional hospitable manner. It is hoped that two carloads of Grand Lodge officers

will be able to make the trip this year.

A practice carried out in some Lodges of reading out the names of brethren who are absent with the Armed

Forces, during the period of one minute silence observed in nearly all Lodges, is earnestly commended to W.

Masters by the Prov. G.M. This is considered a fine gesture and is most impressive. All Lodges in this

district are urged to adopt such a method of honouring their absent servicemen brethren,

Service Lodge, No. 237, in its usual inimitable style, put on a most impressive and commendable Christmas

party in the refectory after the usual Lodge ceremony on 11th December. This Lodge has been noted for the

earnest manner in which it, entertained its visitors in the past, but it excelled itself this year. Good luck,

Service, keep this standard up; you are perhaps the most aggressive and progressive Lodge in Dunedin at

present, and all others will look to you to see that your example is worthy of emulation. When a Lodge

reaches a membership of over 150, the manner in which it conducts its affairs, both in the Lodge room and

particularly in the refectory, will make or mar the hold it has on its membership. In the writer's opinion, a

Lodge of 100 members is the most that a W. Master can be expected to handle efficiently, but when it

reaches the figure mentioned above, very wise handling is necessary to keep the brethren together.

Palmerston Lodge, No. 26, on the 16th December worked the initiation ceremony, visitors being present

from Oamaru Lodge, No. 260, Karitane Lodge, No. 226, and Haeremai, No. 155. W. Bro, Pickett also

received a warm welcome after a lapse of twelve months through illness, ending by the amputation of one

leg. Brethren were pleased to see this brother looking so well. In the refectory, Bro. Gallway was mainly

responsible for putting on an excellent supper, a Christmas treat to which those present did ample justice.

V.W. Bro. Duncan, Asst.Prov.G.M., was unavoidably detained elsewhere.

In the Northern area things have been somewhat quiet lately, but nevertheless good work has been done.

Kurow Lodge, No. 164, has a candidate in hand. Ngapara Lodge, No. 68, is going on quietly after its

Installation, W. Bro. Steele giving a lecture at the last meeting. On 1st December, Oamaru Lodge. No. 260,

had a large attendance and put a candidate through his Third Degree on behalf of Clutha Lodge, No. 14. On

8th December, Waitaki Lodge, No. 11, passed two brethren, and Bro, H. C. Cameron, J.W., who was the

Lodge's delegate to the Grand Lodge Communication, gave a very comprehensive report on the proceedings

thereat. At the meeting of Oamaru Kil. Lodge, No. 82, on 15th December, a lecture on the passages from

Ecclesiastes used in the raising of candidates was read by Bro. S.W. The various explanations of these much

discussed and beautiful similes were most interesting, a very high Church dignitary some years ago having

given most arresting interpretations of some of the passages, after considerable research. W. Bro, T. Perry,

who was the Lodge's delegate to Grand Lodge Communication, gave a short resume of the main business.

The various Lodges have recognised the festive season in their refectories, and excellent cakes have made

their appearance mysteriously at some functions. No doubt some little sacrifice has been made by the

individual brethren (or their families) for the good of many. Let us hope that the New Year may see the end

of strife and oppression, and Freemasonry take its place in again spreading the spirit of true brotherhood.

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CHRISTCHURCH NOTES.

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V.W. Bro. Alan F. Fisher, Past Grand Treasurer, was installed as Master of the Masters and Pastmasters'

Lodge, No. 130, on January 19th last, the ceremony being conducted by R.W. Bro. J. N. Du Feu, Past

Deputy Grand Master. The officers were invested by R.W. Bro. Charles Flavell, Past Deputy Grand Master,

and there was a large attendance of present and Past Grand Lodge and Provincial Grand Lodge officers.

V.W. Bro. Dr. Ross Hepburn, Secretary of the Masters and Pastmasters' Lodge, and Editor of the Lodge

Transactions, has recently been appointed as Grand Lecturer for the ensuing year.

W. Bro. D. W. Ross, Master of Southern Cross Lodge No. 9, is serving in the Air Force. He is looking

forward to a full and prosperous year's work Visitors will receive a cordial welcome. So far he has not

contacted any other sitting Master in his branch of the Forces, but would be interested to hear of any

occupying similar positions.

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NORTH CANTERBURY NOTES.

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The "big headlines news" is the Kaikoura Installation which will be held on or about Saturday, February 12th

Please contact R.W. Bro. Yemm and he will give you the particulars and confirm the day and date.

Arrangements are in hand to put on a super show, and there is no plan in the Dominion for a better outing,

coupled with Kaikoura Lodge hospitality and attention. The roads an good, accommodation excellent, so

come one, come all, and give Kaikoura a good boost.

Acacia Lodge has a big programme of work developing and the Master, W. Bro. Charles McKeegan, has his

team in good form to cope with all emergencies, and extends hearty welcome to all visitors.

W. Bro. Jas. Boag, W.M., accompanied by W. Bro. Bruce Henderson, P.S.G.W., and one or two carloads of

brethren will attend the Kaikoura Installation and tell the interesting story of the rush of Amuri candidates

and the great improvements to the Lodge equipment to handle visitor and look after their comfort.

Cheviot Lodge had a special Christmas meeting, which was well attended, and W. Bro. Meyers and his

splendid assistants did it real good job of work and arranged for a trip to Kaikoura for the big night.

Tawera had a very special night recently, when members had the pleasure of listening to a very interesting

address delivered by V.W. Bro. Ross Hepburn, who was thanked for his kindness. Arrangements for the

Installation are getting into shape.

Ashley Lodge will have a special gala night in February to wind up a very successful year, and W. Bro. S.

W. M. Smith, W.M., invites all city and suburban Lodges to attend.

The Mairaki emergency meeting, like all other meetings held recently, was a good one, and W. Bro. Colin

McIntosh and his brethren deserve great praise for their efficiency and zeal.

Ashley Chapter had quite a good start at its New Year meeting.

Southern Cross has made a good beginning and will be going full speed with their new year's programme

shortly.

The visit of W. Bro. W. Sherrard to his mother Lodge, Kaikoura, was looked upon as a great event, and he

received a wonderful welcome.

The North Group regrets the passing of W. Bro. Brian, of Concord, to the Grand Lodge above. He was a

good Mason, a good citizen, and a true, reliable friend. Deep sympathy is extended to all.

R.W. Bro. C. S. Thompson, Prov.G.M., starts the new year with a full programme mapped out, including the

Kaikoura Installation, and it is anticipated that Grand Lodge will try and send a carload or more.

Owing to the scarcity of gas and also coal to generate the necessary transport "power plants," it may not be

possible to get crowds to attend country installations. However, it will be possible to send representatives

from each section, and when combined they will make a good showing.

The two most important functions for the coming year will be the mid-Canterbury and the Waimakariri-

Hurunui Group meetings.

The former will be held at Rakaia and the latter at Rangiora. The dates will be announced later. They will

probably be the last Saturday in July and the first Saturday in August. Will city Masters please watch these

dates closely so as to keep the nights free and come out and meet the country Masters?

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NELSON—MARLBOROUGH NOTES.

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It is some years since the Masonic events in the Nelson-Marlborough Territory have been recorded in "The

Craftsman," and in response to the Prov. Grand Master's request, endorsed by the Editor, your correspondent

proposes to do his best to fill the breach. It will be difficult to cover the wide Territory adequately and do

justice to the important happenings of each of the twelve Craft Lodges. The area stretches from Awatere,

292, located at Seddon in the south, to St. Cuthbert's, 144, located at Collingwood in the north, a distance

apart by road of approximately 200 miles, and from Waitohi, 111, located at Picton in the east, to Murchison,

257, in the west, approximately 75 miles apart. The two main Masonic centres are situated at Blenheim and

Nelson, with Lodges flourishing in the sub-centres of Havelock, Wakefield and Motueka.

It is obvious that to do justice in such a widely-scattered area the correspondent must have some regular

connecting link between the Lodges, and this is to be provided by the members of the "1942" Masters'

Association, of which Association further reference will be made. So with these few introductory remarks,

and bearing in mind the Editor's request for brevity, let's get down to business.

Lodges have been in recess for the holiday period, and your correspondent trusts that all brethren have

enjoyed a beneficial rest, so essential for the maintenance of both physical and mental fitness in these

strenuous days. Masonic duties will shortly be resumed, commencing with an official visit by Lodge Victory

to St. Cuthbert's, with the Prov. G.M. in attendance, Victory working a degree. It is quite a journey to

Collingwood over the Takaka Hill, and the visit will undoubtedly be welcomed and be beneficial to the

Lodge,

Our newly-appointed Grand Lodge officers, all of whom received recognition resulting from sheer Masonic

merit with a background of faithful and efficient service, are looking forward to a progressive year

throughout the Territory. They have reported in glowing terms on the Annual Communication in

Christchurch, both as regards the conduct of meetings and Installations, and also the liberal and enjoyable

entertainments provided. One interesting feature in regard to this year's Masonic appointments has reference

to Lodge Victory, in that three brethren who were initiated into Freemasonry by this Lodge received

distinction, as follows:—R.W. Bro. Dykes, Prov. G.M., Otago District; R.W. Bro. Baird, Prov.G.M., Nelson-

Marlborough District; R.W. Bro. Thomson, J.G.W. It should also be mentioned that R.W. Bro. Dykes was

the first Master of Lodge Nelson, 288.

In grateful appreciation and recognition of the excellent Masonic service rendered to this Territory in his

capacity as Prov. G.M., the combined Lodges have presented to R.W. Bro. Rudd, P.Prov.G.M.. a set of

Undress Regalia. The presentation was made at the December meeting of Lodge Marlborough Unanimity.

106, by R.W. Bro. Furness in a very able manner; and R.W. Bro. Rudd, in expressing appreciation of the gift

from the Lodges, delivered a most interesting and excellent address.

At this meeting V.W. Bro. Mogridge was officially received for the first occasion as Asst. Prov. G.M.

Twenty-two lodges were represented, a double First was worked, and the proceedings concluded with the

singing of Christmas Carols.

Lodge Havelock "passed" a brother on behalf of Lodge Marlborough Unanimity at their December meeting.

The Installation at Lodge Murchison, 257, the last for the year, took place on 4th December, when W. Bro.

McCaa was installed by V.W. Bro. Mogridge, Asst.P.G.M., who was assisted by G.L, Officers, including

five R.W's., namely R.W. Bros. Baird, Prov.G.M., Rudd, Girling and Ching, Prov.G.M's., and Thomson,

G.J.W. As usual at Murchison, the function throughout, including the refectory proceedings, was most

enjoyable.

Under the auspices of Lodge Victory, No. 40, the annual combined Christmas meeting was held at Nelson,

nineteen Lodges being represented. W. Bro. Thomson, Master, Lodge Victory, presided, and the various

Chairs were occupied by the Masters of Lodges Southern Star, Nelson and Waimea. Appropriate Christmas

hymns were sung, and the highlight of the evening was the Christmas message delivered by V.W. Bro.

Carrington, G.Lec., which was published in the January number of "The Craftsman." so the message was

conveyed to a much wider circle. A party came through from Blenheim for this meeting, led by R.W. Bro.

Girling.

We regret to have to report the passing to the Grand Lodge above of Bro. J. H. Nevin, who, with his brother

and Bro. Gould, was initiated by Lodge Nelson just prior to going Overseas. The late Bro. Nevin was

invalided home, but unfortunately did not recover from his serious war injuries, The Masonic Service was

read at the graveside by the Master, Lodge Nelson, W. Bro. Farmer.

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The happiest man in the world is the common, every-day chap who makes his own living, pays his bills, has

little money as he goes along, but doesn't strive to get a corner on the local output, and is a slave to neither

ambition nor society. He loves his God and his fellow-man, thinks "there is no place like home," the haven of

rest, prefers the company of his family to that of anyone else, never has to sit up nights to poultice his

conscience, believes in the doctrine of live and let live, and when he encounters one of the needy he doesn't

stutter with his pocket-book. The Plain man is happy to be satisfied, and does not spend the best of his life

yearning for things four sizes too large for him.— "The Black Fez."

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Mrs. L. E. Barclay tenders her sincere thanks to all members of the Craft who have expressed their sympathy

and paid loving tribute to the memory of the late Colonel George Barclay, P,D.G.M.