GRAND LODGE REVERSES ITS...










    GRAND LODGE REVERSES ITS DECISION.


    ———<>———


    Many Brethren will have observed with surprise, and some perhaps with an element of dismay, the vote at


    the Annual Communication of Grand Lodge at Dunedin in November, reversing the decision made at the


    preceding Communication, under which the office of Grand Lodge was to be located permanently at


    Wellington, but retaining the system whereby the administrative organs of the Craft, the Board of General


    Purposes and the Board of Benevolence, would be situated in rotation in each of the four principal centres, a


    branch office of Grand Lodge being also opened at Auckland, Christchurch and Dunedin in the years in


    which the Boards and their Presidents were located there.


    This decision in 1943, it was widely felt, would bring to a close what had been a controversial issue of many


    years standing; but as we said at the time, it was not possible to ignore the fact that a considerable body of


    opinion viewed the change with misgiving. At Christchurch in 1943 the resolution for centralisation of


    Grrand Lodge on the compromise basis then proposed was carried by a majority of 513 votes to 466. At the


    last Communication at Dunedin this decision was reversed by a majority of 484 votes to 479, with 41


    informal votes. Though opposition to the 1943 plan had quite obviously hardened up, and become more fully


    organised, nevertheless the reversal was carried by a narrow margin, and by a minority of the aggregate of


    votes, formal and informal, cast on the issue.


    It can hardly be contended that this is a satisfactory situation, or that it reveals in an unequivocal and decisive


    fashion the opinion of the Brethren and the Lodges as a whole as to the desirability or otherwise of a policy


    of centralisation, either on the basis of the 1943 decision, or on any other basis. We think that it is not in the


    best interests of the Craft, administratively and otherwise, that so important a policy issue should remain in a


    state of suspense, or turn on the vagaries of a minute handful of votes in Grand Lodge. In our view it would


    be preferable, having regard to the importance of the question and the interest it has aroused, to get at the


    earliest possible time a decision that would appear adequate to those interested, so that advantage may not be


    taken of the vacillation of opinion in Grand Lodge on this point to keep the matter open indefinitely.


    The best course to take, we suggest, would be to hold a plebiscite of the Brethren, either individually or


    through the Lodges, with a view to ascertaining the mind of the Craft on the issue. Such a plebiscite would


    not, perhaps, in a technical sense, be binding on Grand Lodge, which in Annual Communication is very


    much of a law unto itself. If however it gave a decisive voice one way or another, we think that Grand Lodge


    should and would be guided by it; while if the verdict were indecisive it would probably be preferable on the


    whole to let the matter drop altogether in the meantime, and go on as we have been doing in the past.


    Whatever opinion one may entertain as to the issue at stake, there will not be two opinions as to the


    undesirability of having this important matter brought up year after year in Grand Lodge, with no assurance


    that any vote upon it will be regarded as final. It is not likely that the powerful body of opinion in favour of


    centralisation will rest content with the decision of the last Communication, in view of the figures of the


    voting.


    So far we have had no actual experience of the system proposed by the compromise of 1943, and abolished


    now before it had been tried out. It had however the characteristic weaknesses of all compromise


    arrangements, of which its opponents, in moving for its reversal at Dunedin the month before last, quite


    legitimately, from the controversial point of view, made the very most, and that with considerable forsenic


    ability. We regard this latest decision with regret. A peripatetic administration, combined with centralised


    headquarters, seems to us to secure most of the desiderata envisaged by advocates of centralisation, while




    affording adequate safeguards against under preponderance of influence on the part of Brethren resident in


    the centre chosen.


    This view, however, clearly did not appeal sufficiently to the Brethren present at the last Communication,


    and the new plan was wrecked on the rocks of parochialism before it had a chance to be tried out in practice.


    It would be idle and even insincere to gloss over the patent fact that Northern disinclination to see Grand


    Lodge office domiciled at Wellington played a material part in the decision; but it is probable that provincial


    jealousies would have exercised an effect in any case, whatever centre had been originally chosen.


    This feeling against centralisation in principle was of course a dominant factor in determining the peripatetic


    system when Grand Lodge was founded; but it is perhaps surprising to find that it is still strong enough today


    to reverse a decision taken after full consideration the previous year. Localism, however, it must be admitted,


    plays, for good or ill, a great part in the public and social life of New Zealand, and its influence and effects


    are experienced far beyond the ambit of the Craft, being felt in all departments of community life.


    Considerable play was made with several minor arguments, notably the question of costs, and the status of


    the permanent clerical staff. The real basis of the decision, however, appears to have been parochial


    sentiment, and it is regrettable that the cultural aspect of the problem received but scant consideration. It is


    here, in our view, that the fundamental justification for centralisation lies. As we have said before, and now


    repeat, under the present peripatetic system Grand Lodge cannot develop to full and effective advantage


    those cultural agencies which for their effective establishment and maintenance require a permanent local


    habitation. Among these are a suitably housed and suitably serviced library, a museum and portrait gallery,


    and generally a cultural centre of appropriate architectural beauty where masonic records, objects of art, and


    antiquities could be housed in a manner calculated to evoke reverence for Craft tradition. No attempt was


    made to meet this contention, and it is in fact unanswerable.


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    The Editor and staff of the "N.Z. Craftsman" return hearty thanks and appreciation for the many kind


    messages received for the Festive Season. In reciprocating, it is their sincere wish that all readers,


    contributors, supporters and members of the Craft generally may experience Peace, Prosperity and Happiness


    in the New Year.


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    A CHRISTMAS MESSAGE, 1944.


    —·—▪—•—▪—·—


    (By V.W. Bro. Sydney Cannington, P.G.Lect.)


    —————


    Tonight we meet under conditions considerably brighter than those of several preceding years, yet not as


    happy as we are confident will be ours before another Christmas is with us.


    It is but fitting that we should this night think with deepest feelings of sympathy of those who have made the


    supreme sacrifice and who are maimed and sick; particularly of our own soldier brethren and of our brethren


    who have suffered bereavement through the sacrifices of their loved ones in this bloody strife. Such thoughts


    should inspire us to dedicate ourselves to efforts of attaining and preserving the highest attributes of peace


    and the reality of the betterment and happiness of mankind, otherwise such sacrifice will have been in vain


    and our thoughts of sympathy mere insincere plaudits.


    At this Christmastide we think of the brethren of our Lodges and the sons and daughters of our brethren who


    are in the Forces both overseas and in New Zealand and trust that T.G.A.O.T.U. will preserve and keep them


    safe and that they will soon be reunited with their loved ones and return to natural living under peaceful


    conditions.


    At this time we also think of the sufferings and sadnesses of the peoples in the devastated portions of our


    Empire and in other countries and trust that the more than glimmering ray of hope which is daily growing


    brighter and brighter will at this Christmastide grant them courage and the hope of the belief that happiness


    and peace will speedily burst in all its glory.




    Christmas is founded on the greatest sacrifice in history and with a spiritual significance; an essential


    fundamental of Christianity—the voluntary birth and sacrifice of T.G.A.O.T.U. in flesh for mankind. A


    sacrifice that has given hope to mankind, that promotes sacrifice as exemplified by our fighting forces and


    that gives the call to each and everyone to play his part in the furtherance of peace and goodwill.


    It is right at this time that we should ask ourselves, "Are we prepared for peace?" "What have we as in-


    dividuals and collectively done to prepare ourselves to take part in the onerous duty of procuring and


    retaining peace and assisting in the rehabilitation of mankind?"


    Freemasonry teaches us to overcome the powers of darkness with light; it teaches us the value of individual


    effort and the necessity of preparation that we individually may do our duty by cultivating our minds that we


    may become fitted to carry out such duty nobly and well. Freemasonry teaches us that individual effort and


    freewill are far more useful things to believe in than fate and that no matter how high the ideal, it is of no


    value unless the individual is willing and able to put the ideal into practice. Freemasonry is practical and


    capable of application. It is of no practical value in mere theory, but its value is measured by the extent of the


    finished work.


    It is well to stress, in these changing times, that the great Truths of Freemasonry are unchangeable. We re-


    flect the Truths as they are made known to us and it is for us to ensure that our understandings and desires


    are fitted to reflect and practise those Truths to the full.


    To assist in the great work ahead we must by preparation believe and love the great essentials of brotherhood


    as exemplified in our teachings. We must learn to trust one another and honestly seek the truth.


    Truth and freedom are based on love—love in our obedience to the truth of the G.A.O.T.U. and faith and


    love in one's fellow-men.


    We must learn to live and act in the knowledge that we are all responsible to and for one another because we


    have one common eternal destiny and are dependent on the one Father who made brothers of us all.


    It must be acknowledged that peace to be lasting must be founded on the principles of common Fatherhood


    with the natural consequences of brotherhood of man. Is this not the very foundation of Freemasonry?


    Masonry by every art of spiritual culture seeks to keep alive in the hearts of men a great and simple trust in


    the goodness of God, in the worth of life and the divinity of the soul. It must be emphasised that Masonry has


    always, and will always, stand for liberty of conscience, freedom of the intellect and the right of all men to


    stand erect, unfettered, and unafraid, equal before God and the law, each respecting the rights of his fellows.


    The love and brotherhood of Freemasonry are not founded on the weaknesses of perpetual forgiveness but


    rather on the strength of attainment of goodness administered with justice. Masonry would never tolerate


    non-intervention founded on the theory that love of fellow-man is exemplified by placid forgiveness.


    Masonry is strong and of necessity would use the whip to purge. Masonry although opposed to war and its


    associate evils realises the necessity of its adherents fighting for the retention of that for which they stand


    and blesses its sons who sacrificing all go forward under the banner of rightness that we and future


    generations may live unfettered and unafraid and enjoy the privileges of peace and happiness.


    The freedom of Freemasonry is not measured by a life of ease and luxury but by a life of duties nobly done


    and faithfully executed. Throughout the whole of our ceremonies we are exhorted to learn, to build and to


    perfect. In our apprenticeship our first lessons were of the important duties we owe to God, to our neighbours


    and to ourselves. The duties of citizenship were emphasised and the practise of the noble virtues of prudence,


    temperance, fortitude and justice were exhorted. Study of and advancement in such arts and sciences as may


    lie within the compass of our attainment were directed as our lot.


    Advancing still further by preparation and study we became practical workmen until finally by skill and


    perserverance we were exalted to the rank of Master Mason fit to build the perfect edifice to the glory of


    T.G.A.O.T.U. and our fellow-men.


    The lessons of Freemasonry are of no value unless they are put into practical application. To be of value they


    must be such as not only to benefit the individual but to influence the very life of the community.




    Probably one of the biggest evils in our present day life is the tendency to place ease of living as the ideal of


    man; is the tendency to belittle the value of individual effort and advancement; is the tendency to regiment


    the mode and method of living and to introduce a softening process in the education of youth.


    The individual should be encouraged to accept duties not merely for immediate gain and ease but duties that


    require strict and hard apprenticeship and that cultivate knowledge, pride of attainment and perfection in the


    finished article.


    Social advancement must be commended—the care of the widow, the fatherless and the distressed is an attri-


    bute of our Order, but laziness and lack of attainment founded on the pretence of social advancement are


    definitely the antithesis to the teachings of Freemasonry and to common decency.


    Unfortunately the political State generally has a tendency to distribute social largess to its supporters and


    thus create the belief that all good things can come from the State alone whereas the true duty of the State


    is to develop the individual by encouraging individual effort in progressive and noble duties.


    As already emphasised, Freemasonry stands for individual effort and I have no hesitation in saying that if we


    delete such attribute from our Order we may as well close our doors as the value of Freemasonry is lost.


    It is perhaps well to ask, 'Has Freemasonry proved of value to the community?" To which I can only answer


    that as an organisation taking no public part in political or religious thought it can be said to be of no value,


    but as an institution teaching its adherents the value of personal study, duty and attainment, it is of definite


    value to the extent, of the individuals' efforts in everyday life. Therefore the value of Freemasonry to the


    community is what you and I make of it and if we are not better men and of some influence in the uplifting


    of mankind it cannot be said that we understand the simple objects of our teachings or are worthy to belong


    to our excellent Order.


    I have endeavoured to point out the value of the -lessons of Freemasonry and the duty of the individual to


    make practical use of these lessons in everyday life in the community, but at the present time when all


    thoughts are centred on the prospects of peace, and particularly as Christmas thoughts of goodwill, one may


    well be pardoned in making observations on somewhat more pertinent lines.


    Tonight we live in comparative security and in the firm belief that our Empire will soon be victorious. But at


    what price? At the price of the blood, the sweat and the suffering of our young men and young women who


    have gone forth in this great crusade against an inhuman monster who would not only rape and destroy our


    Empire but who would destroy our souls.


    When this conflict is finally over, are we going to take the easy way of complacency with ease and luxurious


    living uppermost and thus pave the way for the next war. Or are we, by common sense and hard work, going


    to build a better world that the spilt blood of our young people will not have been in vain and that our


    children and children's children may live in a world where want will be no more and security assured.


    We, as citizens of an Empire of which we are proud, have a duty to retain our heritage and such must be


    fought and sacrificed for not only during the conflict of war but during the conflict for peace.


    Thinking men acknowledge that the winning of practical and reasonable peace may be considerably more


    difficult than the winning of war and that mistakes and misunderstandings may cause further wars. It is also


    acknowledged that the transition period between war and peace will demand many sacrifices and also


    revision of thought and theory.


    On the one hand we will have fanatics who will desire immediate and extreme social changes, people and


    societies who will demand more .than lenient treatment for those who have contributed to the inhuman


    ravages of mankind; whilst on the other hand we will have those who will vigorously oppose any social


    reforms and those who will desire extreme and bitter punishments irrespective of guilt.


    As an institution we are unable to take any part in Political activities, but as individuals we have a definite


    duty to perform and that is the duty of lending our aid and support to all matters appertaining to post-war


    period and to the betterment of mankind. By assisting and supporting as our conscience dictates no matter


    what the individual cost may be.




    If we believe that all men are equal, then likewise we must believe that we cannot demand of others that


    which we can and should do for ourselves, and, on the other hand, we should not only do that which we can


    for ourselves but assist those who are less able to assist themselves.


    War can only be regarded as a conflict of darkness and of light and the duty of the individual is to see that


    the light is never again dimmed. Such light can only continue to glow by the power of truth and


    righteousness. Such truth is only possible when we have a greater understanding and trust between all men,


    and such trust can only be built on a social order founded on the qualities of justice, unselfishness, kindliness


    and fair play.


    Brotherhood must be exemplified by fair and correct dealings in business, in politics and in social life.


    Human value must be measured by man's worth. We must learn to understand one another's difficulties and


    not misjudge our fellow-men and thereby create strife and discord.


    As Masons we are seekers after truth and must acknowledge that real brotherhood is only possible when men


    trust one another and honestly seek the truth. In gaining truth we arrive at the perfection of Masonry—faith


    in building perpetual security.


    At this time of goodwill let us ponder on our individual liability to develop true friendship and brotherhood;


    not the mere acknowledgment of one another as good fellows but that friendship that knows no limit in


    serving, that gives all, life itself if need be. That friendship exemplified by the Great Sacrifice of Him whose


    birth we this night honour; that friendship exemplified by the sacrifice of our young men and young women


    in the forefront of battle; that friendship exemplified by the wives and sweethearts, mothers and fathers who


    have been bereft of their loved ones.


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


    smooth and agreeable, but along the paths covered with thorns, are rough and steep and lead through fire and


    war.


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


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


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


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


    tolerated and charity prevails.


    At this Christmastide may we dedicate ourselves anew to the vows of Freemasonry, may we consecrate our


    efforts to the search for truth and friendship, that we may become practical helpers in creating a better


    understanding between men and practical builders of a better and happier world where peace will reign


    supreme and the true Brotherhood of Man be consummated.


    It is then, brethren, that we will have the hope of realising:—


    The dream, the wondrous dream


    Of a world without a seam!


    Man being one, as God is one,


    Brother's brother and Father's son,


    All Earth, all Heaven, without a seam.


    ———————


    PROPOSED NEW LODGE FOR HAWKES BAY.


    A meeting of brethren interested in the formation of a Services Lodge was held in the Heretaunga Lodge


    Refectory on Monday, 4th December, when W. Bro. P. J. S. George (P.G.Std.B.), presided over a


    representative gathering.


    After giving the matter careful consideration it was resolved to apply for a Petition for a Charter to open a


    new Lodge in Hastings to be named "The Services Lodge of Hawkes Bay." A sub-committee was set up to


    make preliminary arrangements and to report to the next meeting to be held on Monday, 29th January, 1945,


    when it is expected that the Petition will be available for signatures. The selection of officers will be


    considered at this meeting.




    The suggested date for the Consecration is Saturday, 12th May, 1945, when it is hoped that the Most


    Worshipful the Grand Master will be present to conduct the ceremony.


    Over fifty brethren have signified their intention to become members and this number will be considerably


    increased by the time the petition is presented to the sponsors.


    The prerogative of an author is authority over that which he authorises, and the corollary of authority is


    obedience to the author by that which is authorised. So does man owe obedience to his Great Author and to


    the laws which the Great Author has established and ordained as the expression of His authority. Alike is the


    authority and its corollary of parent and child, subject to that of the Great Author.




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    SYMBOLISM.


    —·—▪—•—▪—·—


    (By Bro. L. R. R. Denny, J.W., Avon Lodge, No. 185.)


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    ETHICAL PROBLEMS.


    One of the most besetting weaknesses of civilised man—unnoticed by most moralists—is the inevitable


    tendency to let our vision be narrowed by the vastness of our experiences. Our mental horizon is becoming


    so large that we have not time or ability to see more of it than concerns our own difficulties and failures.


    This tends to throw us more and more on the mercy of external things, and makes us more and more sus-


    ceptible to influences, subtle or obvious, disruptive or propagandist. Old loyalties are shaken and


    undermined, a new symbolism insinuates its way into consciousness, and it is well that we should pause once


    in a while to take stock of our beliefs. I feel it is time that in the philosophical sense, man lives by what he


    believes. By their symbols shall ye know them! I conceive it as one of the aims of Freemasonry to keep


    steadily before us the bigger and the higher purposes of life. We know we are living in changing times; and


    no one wishes to prop up a crumbling edifice if its disappearance will clear the way for a finer building.


    The disease of the world today is moral and ethical; and we are tending to the error of attempting to rebuild


    our economic framework without touching the ethical. "Men," as Canon Barry tells us. "grow tired of


    walking along a road without knowing whither it leads" Masonic symbolism firmly rooted in a belief in God,


    should serve ever to direct our paths to a sure and certain goal.


    It is easy to speak glibly of the importance of symbolism and its place in Freemasonry. There is an


    impressive body of Masonic writing on the subject; but as we have been warned in a recent paper read in this


    Lodge, on no subject has there been so much nonsense put forth. It is therefore with some appreciation of the


    real difficulties and no little humility that I apply myself to this task.


    ANTIQUITY OF SYMBOLISM.


    Symbolism is as old as thought and is co-extensive with language. Of that there can be no question. Man has


    ever felt the mystery of life, has realised that as Goethe puts it, "All things transitory but as symbols are


    sent." Tennyson, in a quoted passage, says:


    "Flower on the crannied wall,


    I pluck you out of the crannies.


    Hold you here, root and all in my hand.


    Little flower—but if I could understand


    What you are, root and all, and all in all,




    I should know what God and man is:"


    The ever-living wonderment of nature, of seed time and harvest, of spring victory over winter shadows, set


    man thinking on things beyond his little world, and his thoughts take symbol form.


    Men may differ in speech and in colour, but the essential things do not change, and there is no need to


    wonder that certain signs, symbols and emblems were used by widely diverse peoples to express similar


    thoughts.


    Dr. Fort Newton expresses this finely:


    "Square, triangle, cross, circle—oldest symbols of humanity, all of them eloquent, each of them pointing


    beyond itself, as symbols always do, while giving form to the invisible truth which they invoke and seek to


    embody. Sometimes we find them united, the Square within the Circle, and within that the Triangle, and at


    the centre the Cross. Earliest of emblems, they show us hints and fore-gleams of the highest faith and


    philosophy, betraying not only the unity of the human mind but its kinship with the Eternal—the fact which


    lies at the root of every religion and is the basis of each. Upon this Faith man built, finding a rock beneath,


    refusing to think of Death as a gigantic coffin lid of a dull and mindless universe descending upon him at


    last."


    SYMBOLISM AND RELIGION.


    The building up of religion and the forming of symbols is in fact just as important an interest of the primitive


    mind as the satisfaction of instinct. The astonishing breadth of the Catholic symbolism offers an acceptance


    to the feeling which for many natures is absolutely satisfying. The immediate relation to God that


    characterises Protestantism satisfies the mystical passion for independence; and theosophy with its unlimited


    speculative possibilities meets the gnostic need for sublime intuitions.


    These organisations, or systems, are symbols which, as Jung tells us, make it possible for man to erect a


    spiritual counterpoise to primitive instinctive nature; a cultural attitude, as opposed to mere instinctiveness.


    This has been the function of all religions. For a long time and for the great majority of mankind the symbol


    of collective religion has sufficed. It is perhaps only for a time, and for relatively few men, that the existing


    collective religions are inadequate. Wherever the cultural process is moving forward, whether in separate


    individuals or in groups, the disintegration of collective convictions is to be found. Every forward step in


    culture is psychologically an extension of consciousness, a coming to consciousness that can take place only


    through discrimination. An advance, therefore, always begins with intuition, that is to say, through the fact


    that an individual conscious of his uniqueness cuts a new way through hitherto untrodden country.


    I believe there is a profound truth here. In an age that tends to stake everything on flattening out differences,


    reducing all to collective norms, we do well to believe with Goethe that "the greatest happiness of the


    children of the earth lies only in personality." Do not let attachment to symbols or to institutional forms ever


    blind us to that.


    If we conceive of the purpose of Freemasonry as essentially spiritual, then we can see meaning in the


    symbolism we use. When the idea or principle involved is plain there is no need for symbolism. When it is


    inscrutable, when its purposes are obscure both as to origin and goal, and yet enforce themselves, then we


    find that our ordinary powers of expression fail us and we seek other means. We create a symbol. This


    symbol is more than an allegory or a mere sign. It is rather an image that characterises in the best possible


    way the dimly discerned nature of the spirit.


    A symbol does not define or explain, but points beyond itself to a meaning darkly divided, belonging to a


    world beyond our grasp, and hardly to be adequately expressed in any word of our current speech.


    But a spirit that demands symbolical expression is such as to contain the seeds of boundless possibilities.


    Life and spirit are two powers between which man is placed. Spirit gives meaning to his life, and the possi-


    bility of the greatest development. But life is essential to spirit, since its truth is nothing if it cannot live.


    We are perhaps in a position now to examine some of the symbolism we have around us.




    I am quite deliberately going to say very little about Masonic symbolism as such! I conceive it as my


    function to sketch the philosophic background into which they fit and leave it to my readers to apply the


    inferences to be drawn.


    LANGUAGE AND WRITING.


    A natural starting place for any discussion of symbolism is language and writing. Speech is originally a


    system of emotional and imitative sounds which express terror, fear, anger, love; and sounds which imitate


    the noises of the elements, the rushing and gurgling of water, the rolling of thunder, the tumult of the winds,


    the tones of the animal world and so on; and finally those which represent a combination of the sounds of


    perception.


    These materials with which we speak are language and speech concepts used from time immemorial as a


    bridge for thought communication. Language is nothing more originally than a system of signs and symbols


    which denote real occurrences or their echo in the human soul.


    Before the invention of writing, symbols furnished primitive society with a very useful system of sign lan-


    guage. Egypt used hieroglyphics; Mesopotamia, system of cuneiform symbols. Later, out of symbolic


    writing, the alphabet was evolved. Letters and sound symbols, and sounds are symbols of thought and


    emotion. As man's thought developed, so his power over abstractions increased. The degree to which we can


    appreciate these abstractions from symbols depends largely upon our intelligence. A person of poor


    intelligence lives inevitably upon a more restricted plane of concrete things; and the meaning behind great


    music, great architecture, great painting, great literature, must be to some extent hidden from him.


    HERALDRY.


    Heraldry owes a great deal to that art of symbolism adopted in remote ages and by many peoples to


    distinguish terms and individuals.


    Some of the symbols or charges used in heraldry are unquestionably of extreme antiquity. Such are the


    snake-lion dragon, the lion, the single and double-headed eagle, the leaping dolphin, the saltire, and


    conventionalised plant and floral forms like the cinquefoil.


    Possibly the oldest symbol of all is the spiral, drawn from whorled shells. It covered many meanings, notably


    those of life force and the power of nature. The observant eye sees many examples of it. I recall one in the


    ornamentation of the massive columns in Durham Cathedral. The swastika has been thought to be taken from


    the Great Bear, which primitive men found to act as a pointer for +he seasons, pointing to the west for one


    season, and to the south for another. It certainly was known in Palestine in the 2nd century, and in ancient


    Britain, for we find it carved on ornaments on long-buried barrows, and it may then have been used as a


    charm to make the sun shine.


    COLOUR SYMBOLISM.


    Men did not at once awaken to a feeling of colour or to a differentiation therein. They were not exactly


    colour-blind, but their awareness and discrimination of colours was a long time awakening. And yet there


    were colours aplenty around them.


    Red was the colour of flame, of the days auspicious and threatening dawn, the colour of ripening fruit, of the


    maiden's glowing cheek and scarlet lips, the colour of blood. It later comes to symbolise danger, death, war,


    terror, and applied to religion it implies martrydom and sacrifice. Blue is the colour of serenity; of the


    cloudless sky; it suggests constancy and profundity. As the colour of the eyes, it denotes intelligence. In


    religion it stands for hope, sincerity and piety. Yellow is the colour of sunlight and of garnered grains and


    precious metals. It is a sacred colour with oriental races; Buddhist monks wear yellow robes; possibly this


    connection with a pagan religion led the early Christians to degrade yellow as much as possible. Judas was


    sometimes depicted in a yellow robe. In France the doorposts of felons and traitors were smeared yellow.


    Green is the colour of spring and of life. It was chosen by the nomads of the desert as a symbol of aspiration;


    you will see it in Mohammedan mosques as the colour of Paradise.


    Purple, a costly colour to produce, is the colour of royalty. White denotes purity, chastity; black, darkness,


    fear, evil.




    The church still makes use of colours in an interesting way to mark the sequence of the year. Violet in


    Advent and in Lent, white for the great festivals, red for remembrance of martyrs, green for the long


    sequence of Sundays after Trinity.


    I should be glad if some skilled Master would apply this to Freemasonry.


    Modern man may scorn the idea that he uses symbols, but he has many old ones which he has not discarded;


    and he still creates new ones. The anchor is a symbol of hope and security; scales signify justice, the sword,


    war; the olive branch, peace; and the aeroplane is coming to symbolise speed.


    Many have come to us from classical literature; the poppy, for sleep and death; the pomegranate for love.


    The first is a narcotic; the second was associated with Aphrodite in her role of goddess of fertility, the pome-


    granate (and also the cypress) being considered remedies for sterility,


    SYMBOLISM IN ARCHITECTURE.


    A great building has been defined as "An outward spiritual sign of an inward and spiritual grace." Possibly


    the greatest book yet planned on the symbolism of architecture is John Ruskin's "The Seven Lamps of


    Architecture." Ruskin sought to show that all great architecture, whatever its period of style, is illumined by


    certain definite moral principles. Thus through every noble building there shines the Lamp of Sacrifice. Art,


    like life, is essentially selective. Again the building must be lit by the Lamp of Power, or it will not endure


    the stress of centuries. It must be fused in the Lamp of Obedience to Natural Laws, or its parts will


    disintegrate and the whole will fall to pieces; it must shine with the Lamp of Truth for there is no virtue in


    shams, and on its face must shine the Lamp of Beauty or Significance, for without this the building can have


    neither character nor meaning.


    All noble works of art are sacramental and symbolical. They are outward and visible signs of an inward and


    spiritual grace.


    Carlyle says, "not a hut man builds but is the visible embodiment of a thought, but bears visible record of in-


    visible things: But is, in the transcendental sense, symbolical as well as real." Frank Rutter, in a most


    readable little book, "The Poetry of Architecture," puts forward another interesting classification and


    interpretation of Architecture.


    Commencing with primitive forms, he shows how they are all alike in one respect. The building is round.


    The African kraal and the Eskimo igloo come to mind as instances. The first great technical advance in


    building was made when man learned to square the circle.


    When the ancient Egyptians mastered the elements of Building, the most impressive achievements were the


    Pyramids. This was the age of fear; and bigness and height was an expression of vague longing of all


    humanity.


    The beauty of the small Greek temples is the glory of the age of Grace. "The Greek," says Ruskin, "rules


    over the arts to this day, and will forever, because he sought not the beauty, not first the passion, nor for


    invention, but for Rightness."


    It was the passion for Rightness that produced the perfection of Beauty.


    In Roman buildings we reach the age of Strength; their engineering work was monumental.


    When we reach the Middle Ages, and view the Cathedrals and Churches of Western Europe, no one can


    deny their beauty, and wonder, nor fail to realise that here is the age of Piety and of Aspiration.


    The symbolism underlying these great buildings is not always realised unless one cultivate the seeing eye.


    Basic of course is the cross. If you take the Greek cross with arms of equal length your building tends


    inevitably to become square, octagonal, or circular. If you build walls round the Latin cross your ground plan


    takes the form of a rectangle or an irregular oval. Your Gothic cathedral is not petrified religion or yet


    embodied caprice, but in it "all is figure, token, emblem, type and sign, wrought out in a marvellous system


    and tenor of meaning, a labyrinth but not a maze of thoughts, expressed in a complexity of forms The very


    soul of the Cathedral speaks in symbols. Yet there is one strange omission. "Nowhere in cathedrals have I


    found a symbol of the Christ child, the Cathedral Christ is always a Man of Sorrows, always grown up and


    acquainted with grief."




    In the chancel windows the predominant hues are grey and red, to represent "the water and the blood."


    Doubly emblematic is the high altar, for were not the earliest altars also tombs? The chancel is darkened as


    was the hill of Calvary in the hour of the Passion; there is symbol as well as beauty in that stormy purple


    glass.


    That the very body and edifice of the Cathedral should be imbued with symbol, lucidus ordo, need cause the


    cold critic no wonder. That was the intention, the cathedral was thus designed, to that end it was constructed.


    it was to image on earth its counterpart laid up in heaven. In its Greek sense the word symbol meant bringing


    together and uniting: a cathedral typified the sacred body joined to the living Christ again, one Word anew


    made flesh, the Logos descended into the Church to be its soul. In ground plan elevation, and detail, the


    symbolism was systematically set forth. The pride and fervour of Christian Ecclesiasticism, which began to


    tower in the Ninth Century and culminated in the Thirteenth, had at its disposal all the love of that branch of


    metaphysics which is called theology, and a catheral became a treatise on orthodoxy in stone.


    In its creation two sciences, architecture and theology, wrought side by side, master builders erected it


    physically but Churchmen devised it intellectually. In point of fact the. Master and Builder was often a priest


    himself. A cathedral, its great triple doors in the West symbolising the Trinity, was meant to be lofty and


    universal; it was to lift itself as a divine work and image of the Infinite. It must be magnificent, resonant, tall


    and vast; it must symbolise something of the large span and scope of Heaven itself.


    There is the symbolism of the great flight of steps in the approach; the three doors, each different, for there


    are many paths to the Cross; within, a step up to the font, the first step in the life of the neophyte; three steps


    from nave to chancel, three degrees of the spiritual life; two outspread wings in the eagle-lectern, symbol of


    the two Testaments which rest upon them, and the Eternal is figured in the ever-burning sanctuary lamp.


    Alone in a Gothic cathedral, as contrasted with the Byzantine and the Lombardic, and the Norman, one can


    forget the architect's calculations, the master builder's care, the toils and tools of carpenters and masons, and


    feel as if sturdy pillar and indomitable arch, sun steeped window and piercing pinnacle, are the natural


    expression of a living will, the clothing of a spirit which lives and breathes in all. Here dwells the


    consummate outer spirit and visible sign of the worshipping soul; a cathedral is an intellectual prayer. It was


    no mere matter of structural consequence that pillars should lift and arches point towards the Infinite; that


    magnificence should tell of supernal glory; the gables and vaults should be peopled by the noble army of


    martyrs ascended; and the goodly fellowship of prophets foretelling and foreknowing. It was duty, religious


    as well as artistic duty, that the hidden parts of crocket and finial should be carved as finely and completely


    as the parts which are fully seen.


    I have quoted at length from Sir James Yonall's splendid essay on The Soul of the Cathedral, in his book,


    "The Wander Years," because I can conceive no finer expression of creative symbolism than that which he


    has so eloquently described.


    MODERN ARCHITECTURE.


    "The true symbol of the modern age in Architecture is the absence of visible symbols; we no longer seek on


    the surface that which we can obtain effectively only through penetration and participation in the function of


    a structure. As our sense of the invisible forces at work in the actual environment increases—not merely our


    sense of physical processes below the threshold of common observation, but psychological and social


    processes too. As this sense increases we will tend to ask architecture itself to assume a lower degree of


    visibility. Spectators' architecture, show architecture, will give way to a more thorough-going sense of form,


    not so conspicuous perhaps on the surface, but capable of giving intellectual and emotional stimulus at every


    step in its revelation.


    "Such economy is the moral flower of that long discipline of the spirit which Western man has undertaken


    during the last millenium under the forms of monasticism, capitalism, militarism, and mechanism."


    DANGERS IN POLITICAL SYMBOLISM.


    The great opposition to a regional and cosmopolitan organisation of society comes from the psychological


    complexes that have been deliberately built up around the ideas of national sovereignty and centralised


    government. A large, so far unbreakable church of irrationality serves not merely as a handicap to co-


    operation but as a justification of national antagonism. Men have been encouraged to project upon their




    nation or the State godlike attributes of wisdom and power they would never claim in their right minds for


    themselves, as identifiable individuals.


    Symbols like Fatherland, Il Duce, the Old Flag, serve to unite in compulsive automatic behaviour, people


    who might, in relation to everyday realities of the common life, exercise rational judgment and good sense.


    This from Lewis Mumford's great book, "The Culture of Cities," must serve as a peg for discussion on this


    subject. I do not propose to enlarge upon it here.


    GRANDEUR OF MASONIC SYMBOLISM.


    I am not one of those who are moved by the extravagant claims of some who praise the actual phrasing of the


    parts at least of our Ritual. But I say with all the conviction possible that the glory of Freemasonry is its


    stately symbolism. The simple dignity of the working tools of the three degrees with the forthrightness of


    their statement, and the grandeur of the dramatic elements in the ritual—these make Freemasonry what it is.


    And we can well be thankful for some symbols that are stable in the changing world. Their insistence on


    ethical standards, their perpetual reminders for a wise apportionment of our time, of self discipline and


    obedience to the inner law, that point within a circle from which we set our course; of the precepts of


    morality, equality, uprightness, and of judgment which will ultimately test the honesty of our life-building—


    these are lessons which every age must learn. That symbolism is surely not outmoded which ever directs our


    gaze to God. The last word may well remain with Carlyle in a passage oft quoted from a book seldom read,


    "Sartor Resartus."


    "In the symbol proper, what we can call a symbol, there is ever, more or less distinctly and directly, some


    embodiment and revelation of the Infinite; the Infinite is made to blend itself with the Finite, to stand visible,


    and, as it were, attainable there. By symbols, accordingly, is man guided and commanded, made happy,


    made wretched. He everywhere finds himself encompassed with symbols, recognised as such—or not


    recognised the Universe is but one vast Symbol of God: nay if thou wilt have it what is man himself but a


    symbol of God; is not all that he does symbolical; a revelation to Sense of the mystic God-given force that is


    in him."


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


    ————————


    VISION.


    ——<>——


    It may be trite, but the expression is not the less true that "Where there is no vision the people perish." There


    can be no gainsaying the inevitability of truth. Its judgments are always the last word—the final dictum. '


    One chief trouble lies in misunderstanding, and misunderstanding may have many reasons for existing.


    The person of ordinary acquirements with average intelligence all too often finds himself so absorbed with


    the petty affairs of life as to find scant time for the larger implications. His thoughts, too, are often largely


    influenced and his judgments formed by the expressions of others more gifted.


    Men of force and character who may have an axe to grind or some personal motive at stake can and some-


    times do wield an influence in the affairs of a nation beyond their deserving and not always tending to true


    understanding.


    The choice of leaders, in Freemasonry and out, is a matter of the gravest concern. Those who are to direct the


    destinies of men, to guide their thought and influence their acts, must invariably be irreproachable in quality,


    imbued with the spirit of truth and inspired with zeal for harmony and neutral understanding. The record


    should be viewed dispassionately, with the sole objective of their fitness for the task at hand. No


    considerations other than the highest should prevail in their selection, if the Craft and other institutions are to


    pull their full weight in the conduct of affairs.—"Masonic Craftsman."


    ———————


    The two most important days in anyone's life are the day after yesterday, and the day before tomorrow,


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




    REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.


    ———<>———


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


    ————


    SOUTH DAKOTA-1944.


    170 Lodges. 14,340 members, a gain of 236.


    70th Annual Communication held at Huron, June 13th and 14th, M.W. Bro. Theodore N. Engdahl, G.M.,


    presiding.


    521 were initiated, 436 raised, 120 admitted, and 375 reinstated, while 219 were suspended N.P.D., 244 died,


    and 235 demitted.


    25 fifty-year medals, and 3 bronze palms for extra ten-year periods of service were issued, two of the latter


    going to Bro. Byron J. Cochrane, aged 95, who had been a Mason for 72 years.


    90 courtesy degrees were conferred for other Grand Jurisdictions and other Jurisdictions conferred 87


    degrees for South Dakota Lodges.


    The Foreign Correspondent, M.W. Bro. Marshall R. Brown, in a two and a half-page report selected a


    number of interesting items from the proceedings of various Grand Lodges.


    Grand Master: M.W. Bro. Rex Terry, Fort Pierre. Grand Secretary: R.W. Bro, Elmer F. Strain, Sioux Falls.


    Grand Representative of N.Z.: W. Bro. Verne Reyburn, Jr., Sioux Falls.


    Grand Representative at N.Z.: M.W. Bro. Thos. M. Rankin, P.Pro.G.M., Invercargill.


    —————


    ALBERTA-1944.


    151 Lodges, 10,864 members, a gain of 128.


    39th Annual Communication held at Edmonton, 14th June, M.W. Bro. Russell J. Bradley, G.M., presiding.


    391 were initiated, 353 raised, 126 joined, and 104 reinstated, while 235 demitted, 79 were suspended


    N.P.D., and 179 died.


    At the Grand Master's invitation the Senior Grand Warden, R.W. Bro. Rev. G. H. Crane-Williams, conducted


    a "simple service of praise and thanksgiving."


    As usual the Lieutenant Governor, R.W. Bro. J. C. Bowen, Honorary Past Junior Grand Warden, was


    received and welcomed.


    The reports of the 17 District Deputy Grand Masters cover 42 pages and indicate a close supervision and


    careful inspection of the work of the Lodges.


    From the Masonic War Distress Fund 2,500 dollars were paid to the Greek War Relief, 5,000 dollars to the


    Chinese War Relief, and 2,500 dollars to the Red Cross Prisoners of War Fund.


    Grants totalling 6,473 dollars were disbursed by the Board of Benevolence.


    A number of amendments to the Constitution were made upon the recommendation of a special committee.


    One provided that a candidate cannot be initiated until at least seven clear days after his election.


    The rule already provided that the ballot could not take place until eight weeks after the proposal.


    Several addresses were delivered by visiting Grand Officers, but that given by M.W. Bro. J. C. Brown,


    Grand Master of British Columbia, was particularly inspiring and instructive, and ranged from the 17th


    century to the principles needed in the future. He said, "Here I venture to submit to you a peace plan, not


    because I think it is the only one nor even because I think it is by any means final but it does indicate how


    the minds of some students of human welfare have looked towards the future and some ideals which they


    feel should be well established if we are to have security. This particular proposal had the backing of some


    forty-seven representative rabbis and members of the laity of the Jewish people; some forty-seven Roman


    Catholic archbishops, bishops, priests and laymen were also represented and some fifty leaders of Protestant


    churches, clergy and laity. They drew up the following principles:


    (1) The moral law must govern the world order;


    (2) The rights of the individual must be assured;




    (3) The rights of oppressed, weak or colonial peoples must be protected;


    (4) The rights of minorities must be secured;


    (5) International institutions to maintain peace with justice must be organised;


    (6) International economic co-operation must be developed;


    (7) A just social order within each state must be achieved.


    "Now I refrain from expounding each of these points but surely that first one, that the moral law must govern


    the world order, would be acceptable to men who would ask that a man should be a good man and true and


    that he should strictly observe the moral law."


    He also quoted the following from a Liverpool friend's letter: "One morning they brought in a woman in an


    ambulance. Her house had been reduced to rubble, she had been slightly injured and when someone


    bestowed some words of comfort on her she replied, 'I wouldn't have minded it a bit only I had just spent two


    and six to get the chimney swept, and now it is gone and I have lost my money.' There is another story of a


    woman who was taken out of the debris of her house in London. After they had dusted her off and supplied


    her with a cup of coffee someone in chatting with her said, 'And where is your husband?' Her reply was, The


    blinking coward—he is in the Army.' Now it is rightly said—you can't do anything with a people like that.


    But the resources of the people who stand unshaken in the midst of every disaster are the resources of the


    spirit. They are ingrained convictions that have entered into the very life through centuries of teaching and


    which become the possession of each generation, that gives itself in sincerity to eternal truth and goodness."


    The 21 Lodges whose proceedings are reviewed do not include New Zealand.


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


    Calgary.


    Grand Representative of N.Z.: W. Bro. Cohn Allen, Edmonton.


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


    ————


    FLORIDA-1944.


    221 Lodges, 23,291 members, a gain of 2,287.


    115th Annual Communication held at Jacksonville, 18th, 19th and 20th April, M.W. Bro. Fred B. Noble,


    G.M., presiding.


    2,488 were initiated, 1,810 raised, 868 reinstated and 531 affiliated, while 406 died, 299 demitted, 3 were


    dropped from roll, 215 suspended N.P.D., 2 suspended U.M.C., and 1 expelled. 268 were rejected.


    14 Fifty-year Veterans' Certificates were issued.


    On the recommendation of the Grand Master it was resolved that to each one who was entitled to a Veteran's


    Certificate there also be given a button on which shall be the Masonic emblem of the square, compasses, the


    letter "G," two pillars, and the eye in gold in the centre, and around the circumference the words all on a blue


    background, also in gold, 'Grand Lodge, F. and A.M. of Florida, 50 years."


    In the course of an address on the theme "What Does It Mean to be a Man, or What is Man?" Wor. Bro.


    Dorsey H. Rutter, Grand Orator, said, "One of the requirements of an applicant for membership in our


    Fraternity is that he be a man. This does not mean that he is simply a male of the human species. It means


    that he is aware of his exalted position in the scale of creation and that he is living up to his high privileges


    and possibilities. Otherwise, regardless of his initiation, he is not a Mason and is unworthy to be called a


    brother. Real men and their opposites are found throughout history: Abraham and Lot: Pharaoh and Moses:


    Jesus and Pilate: Nero and Paul: George Washington and George III: Churchill and Hitler.


    "Masonry has taught and practised prayer, emphasised the fact of the Fatherhood of God, the Brotherhood of


    Man, the resurrection from the dead and eternal life beyond the grave, Man crossing the rough isthmus of


    time from one mysterious sea to another, and groping the way, wants not a theory, but a hand to hold, not a


    map of the way, but a guide who himself has trodden it. This, the genius and spirit of Masonry have made


    clear to all who have entered our Fraternity.


    "We are taught that Solomon's Temple, in silent grandeur, uprose under the auspices of our ancient operative


    craft, a type of that silent construction of the spiritual edifice on which we, the speculative craftsmen,




    descendants of the ancient workmen, are engaged—an edifice which, when finished, will stand pillar and


    dome, a completed glory, at whose altars love is to minister in royal priesthood, and around which men are to


    gather in Universal Brotherhood, to adore their common Father. Masonry has always evaluated man and


    placed him over and beyond all other created objects, and has practised the Democracy of Humanity. It has,


    throughout the centuries, directed men to God and instructed them to pray, which is the highest act of the


    human mind."


    It was resolved upon the recommendation of the Committee on Memorials—"That the Grand Master direct


    the secretaries of the various subordinate lodges to immediately notify the Grand Secretary upon the death of


    a brother of their lodge, and to advise the Grand Secretary of the name and address of the next of kin of the


    deceased brother, together with a statement of his Masonic membership and that thereupon the Grand Master


    over his signature, duly attested by the Grand Secretary over the Great Seal of this Grand Jurisdiction, shall


    address and forward to the next of kind of any deceased brother an appropriate expression of fraternal


    sympathy and condolence. Your committee would suggest that the Grand Master formulate with appropriate


    phraseology such expressions to be printed in suitable typographical form upon a card of such size that it


    may be framed if desired, and kept by the family of a deceased brother as a memento of the fraternal fact that


    Masonry honours its members in life; bows its head in sorrow when they are called away; and remembers


    them in tenderness and fraternal regard in death."


    There were 7 men, 13 women, 4 boys and 13 girls in the Masonic Home.


    Grand Master: M.W. Bro. Warren W. Taylor, Gainesville. Grand Secretary: R.W. Bro. Geo. W. Huff,


    Jacksonville. Grand Representative of N.Z.: W. Bro. R. J. Hancock, Palatka.


    Grand Representative at N.Z.: M.W. Bro. James H. Harkness, P.G.M., Westport.


    —————


    SASKATCHEWAN-1944.


    198 Lodges, 12,530 members, a gain of 401.


    38th Annual Communication held at Regina, 21st and 22nd June, M.W. Bro. S. J. A. Branion, G.M.,


    presiding.


    Before the opening of Grand Lodge the following "Flag Ceremony" was observed: Brother Sgt. J. Robinson,


    Royal Canadian Mounted Police, presented the Union Jack and Brother Paul H. Demille (Fraternity Lodge,


    No. 1111, El Paso, Texas) presented the Stars and Stripes at the Altar, using the following ceremonies:


    "I now present our flag—the Union Jack—the emblem of Freedom and Democracy.


    "As its component crosses were successively combined to symbolise the voluntary unions of free peoples, so


    may it continue to typify the greater unities of our wider Commonwealth.


    "May the red, the colour of the sacrificial blood of the martyrs; the white, like the snowy lambskin of


    Masonry; and the blue, of the chant" less vault of the sky, symbolically depicting courage, purity and truth,


    blend wherever it floats the wide world round to blazon forth a sure pledge of Liberty, Equality and


    Fraternity for all peoples everywhere. Long may it wave!"


    So mote it be. National Anthem.


    "I now present the Flag of the United States of America —the Stars and Stripes. As its stripes represent the


    original thirteen states and its stars represent the original thirteen and thirty-five other states which have been


    added successively to the great Republic, so may it continue to grow in the respect of other nations and in its


    powerful support of freedom the wide world over.


    "The flag which I now present is a Ceremonial Flag, the gift of the brethren of the Grand Lodge of Montana,


    and expresses not only their patriotism, but also their regard and affection for the brethren of Saskatchewan.


    "I join with my brother flag-bearer and borrow his words. Wherever the Union Jack and the Stars and Stripes


    float, nay they, with one voice, blazon forth, a sure pledge of Liberty, Equality, and Fraternity for all peoples


    everywhere. In the unity of that pledge, long may they wave."


    So mote it be. Star Spangled Banner.


    837 were initiated, 141 affiliated, and 119 restored, while 198 demitted, 105 were suspended, and 150 died.


    Fifty-year Gold Buttons were issued to eight brethren.




    The following recommendation of the committee on Grand Master's Address and Jurisprudence was adopted:


    "Your committee has considered the refusal of the Grand Master to grant a dispensation for admission into


    Freemasonry of a blind person. With this refusal we respectfully disagree. We appreciate that there are


    portions of the ceremony that may present some difficulty, but in our opinion where the words `light,'


    discern, 'direct,' 'observe' and others of similar import are used these are not restricted to physical


    discernment or observation. Masonry is symbolic, but your committee is satisfied that a blind person who is


    otherwise a fit and proper person to be made a Mason can apprehend and appreciate the principles and ideals


    of Freemasonry. If this is so, the view of your committee is that, when an application is made for a


    dispensation under Section 149, it becomes the duty of the Grand Master to consider whether he should grant


    a dispensation that will permit of the applicant being received into Freemasonry notwithstanding he does not


    possess all the requirements. Your committee is of the opinion that, when giving such consideration,


    blindness of itself ought not to be regarded by the Grand Master as a bar to the granting of a dispensation."


    During the year 13,889 dollars were paid out from the Benevolent Fund for assistance.


    New Zealand is not included among the Jurisdictions reviewed.


    Grand Master: M.W. Bro. John C. Carter, Outlook.


    Grand Secretary: R.W. Bro. Robt. A. Tate, Regina.


    Grand Representative of N.Z.: M.W. Bro. F. B. Reilly, P.G.M., Regina.


    Grand Representative at N.Z.: R.W. Bro. J. D. Webster, P.G.W., Auckland.


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


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


    all 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.


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


    MASONIC BURIAL CEREMONIES.


    ———<>———


    (To the Editor.)


    Sir: When one attends a Masonic funeral to pay a last sad tribute of respect to a departed brother, one is


    usually depressed at the rendering of the Masonic rites. The service is one of beauty, but Masters and others


    taking part are usually unfamiliar with the ceremony, and have to read from a ritual, and give an impression


    of hurried "gabbling." I suggest that this is a matter which District Grand Lodges could deal with to ensure


    that any Masonic service is handled with the dignity and reverence which it requires. Possibly, in the main


    centres at any rate, Grand Lodge could depute an expert brother to attend Masonic funerals and deliver the


    service on behalf of the deceased brother's lodge.—"Hiram."


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


    SIXTIETH MASONIC BIRTHDAY.


    ———<>———


    W. Bro. W. McRae.


    As is usual with Lodge Whakatane, 198, at its December meeting the ceremonial work of the evening—the


    "Raising" —was conducted by the Past Masters, and they have every reason to be congratulated on the very


    able manner in which they carried out their particular duties. The meeting on this occasion was held on


    Saturday, 9th December, so as to meet the convenience of a large number of visiting brethren from


    Auckland, Waikato and King Country Lodges, who had signified their intention of being present to honour


    W. Bro. McRae on the occasion of his diamond jubilee in Masonry. The proceedings in the refectory were


    very happy, hearty good wishes and Christmas greetings being the order of the evening. After the usual loyal


    and Masonic toasts had been honoured, a special toast was proposed to W. Bro. McRae on his attaining his


    diamond jubilee. In his reply W. Bro. McRae gave an interesting resume of his Masonic career. He is now 84




    years of age, and was initiated in Lodge Thistle on 20th November, 1884, reaching the chair of K.S. in 1897.


    During his stay in Whakatane he was an active member and held the office of Tyler before leaving to take up


    his residence in Auckland. Two of his sons are also Past Masters of their respective lodges. "Mac," as he is


    familiarly called, is one of the old school of Scotch Freemasons, and delights in holding to the old hand-me-


    down-word-of-mouth ritual that was practised in the earlier days of the craft in New Zealand, and his


    wording of the "tools" during the ceremony was an inspiration to many. "Lang may yer lum reek, Mac," is


    the wish of every member of Lodge Whakatane. During the evening the W.M., W. Bro. Thomas, on behalf


    of the members, handed W. Bro. McRae a cheque in honour of the occasion.


    ————————


    SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.


    ———<>———


    A meeting of Supreme Committee was held in Dunedin on Wednesday, 6th December, R.E. Comp. T.


    O'Shea, chairman, presiding.


    At a special meeting of the local members of Supreme Committee it was resolved that in lieu of accepting


    the resignation of the Grand Scribe E. he be granted twelve months leave of absence as from 22nd February,


    1945, and, as recommended by the Grand Superintendent of the Wellington District, V.E. Comp. E.


    Cannons, would carry out the duties during the period mentioned above.


    The report of the sub-committee on the revision of the installation ritual was approved.


    The balance sheet and annual report were discussed at length and were approved. The Grand Treasurer re-


    ferred to the generosity of the Grand Superintendents in regard to expenses and Supreme Committee records


    its appreciation.


    ————————


    MASONIC EMBLEMS.


    ———<>———


    The wearing of a Masonic charm must not be taken as proof that the owner is a Mason, and this reminds us


    of an experience many years ago in a railway carriage. Once we met a young gentleman very loudly attired


    (his tie is a horrible memory to this day), and he had on a silver charm about the size of a half-crown, with


    the S. and C. and the letter G prominently standing out therefrom. We tried him discreetly with some


    questions (one of which elicited the information that his maternal parent was 56 years of age), and failing to


    get any sort of intelligent reply, asked him point blank if he was a Mason and what lodge he belonged to. He


    informed us that he didn't belong to any lodge, and when we asked him why he wore the emblem he said it


    had taken his fancy because it happened to have his initial (G) on it. One has to be careful with such people


    as this, but we venture to think they are few and far between; the brother who desires to establish the bona


    fides of anyone pretending to belong to the Fraternity will have little difficulty in doing so in the proper


    manner.


    —"Masonic Record," London.


    ————————


    PRESENTATION FROM COMBINED NELSON-MARLBOROUGH


    LODGES TO R.W. BRO. R. W. STILES, 31°, P.D.G.M.


    ———<>———


    A wonderful demonstration of Masonic goodwill, gratitude and friendship was witnessed by the large and


    representative assembly of Nelson-Marlborough brethren in the Nelson Masonic Temple and Refectory on


    Saturday, 9th December, when a special presentation to R.W. Bro. Stiles on behalf of all the lodges in the


    territory was made by R.W. Bro. Girling, D.G.M., whose eloquent speech was ably supported by R.W. Bro.


    Baird, Prov.G.M., W. Bro. Armstrong, P.D.D.G.M., Westland-Nelson, E.C., and W. Bro. Smith, W.M.,


    Wairau Lodge, and fully endorsed by all present, numbering approximately 175.




    The presentation took the form of a closed gold watch and chain complete with Masonic Pendant, the watch


    by an excellent piece of craftmanship being firstly inscribed with a beautifully executed monogram and


    secondly with the following inscription:


    "Presented to R.W. Bro. R. W. Stiles, P.D.G.M., in recognition of his long and meritorious


    service in the cause of Freemasonry, and to record the affection and esteem of all the brethren in


    the Nelson and Marlborough District.


    From


    Craft Lodges : Victory, Wairau, Havelock, Unanimity, Waitohi, Forest, Motueka, St. Cuthbert's,


    Murchison, Waimea, Nelson, Awatere, Southern Star, Golden Bay. Royal Arch Chapters:


    Victory, Marlborough, Trafalgar. Rose Croix Chapters: Marlborough, Nelson Provincial,


    Nelson. Knights Templar: Marlborough Preceptory, Nelson Preceptory."


    R.W. Bro. Stiles, who was initiated in 1902, has a wonderful Masonic record which, coupled with his wide


    knowledge of all branches of Freemasonry and his willingness and ability to assist the many Masons,


    particularly Masters who over the years have gone to him for advice, is an inspiration to all. Since shortly


    after his initiation he has been in office continuously including Secretary, Victory Lodge 31 years, and


    Victory Chapter 32 years. The official record of his G.L. appointments reads as follows:


    J.G.D., 1910; Prov.G.M., 1919-21; P.D.G.M., 1937.


    He has also held the highest offices in the Victory R.A. Chapter, Nelson Provincial Rose Croix Chapter and


    the Nelson Preceptory Knights Templar and his services in these higher degrees have received wider


    recognition by Territorial G.L. appointments.


    By invitation from the D.G.M., R.W. Bro. Stiles occupied the chair during the presentation and his speeches


    in reply, both in the Lodge and the Refectory, were most interesting, whilst many of his reminiscences were,


    as usual, most amusing. He was obviously touched with the great sincerity of the demonstration of affection


    and expressed his deep appreciation to all the Lodges who had participated in the presentation and to all


    brethren who from so wide a territory had arranged to be present for the occasion. Whilst R.W. Bro. Stiles is


    getting on in years he is younger than many of us in spirit. His Masonic interest and activity is unabated and


    whilst the general trend these days is toward maximum leisure, he is a shining example to us all of industry


    and merit.


    We trust that the Great Architect will ordain that he shall be spared many more years to remain with us so


    that he may continue to be our Counsellor, Guide and Friend.


    ————————


    LOOKING BACK.


    ———<>———


    DR. JAMES ANDERSON (1679-1739).


    Author of the first "Book of the Constitutions."


    —————


    (By the Editor of "The Freemasons' Chronicle.")


    —————


    Continuation.


    At the next Quarterly Communication of 6th April, 1739, he sat in his old place as Junior Grand Warden for


    the last time, for he passed away on the following 28th May, at the age of sixty, so far as can be ascertained


    without an exact record of the date of his birth, assumed to have been in 1679.


    Some of the obituary notices in the public Press of the day offer a certain interest for the light they cast upon


    the opinion held of him in various quarters. The "London Evening Post," from 26th May to 29th May, 1739,


    wrote: "Yesterday died at his house, in Exeter Court, Dr. James Anderson, a Dissenting teacher . . .", similar


    notices appearing in "Reed's Weekly Journal or British Gazetteer," of 2nd June; and the "London Daily Post"


    of 29th May, thought fit to comment "the deceased was reckoned a very facetious companion." In further




    rather curious details regarding the funeral, later, the same journal wrote: "Last night was interr'd in Bunhill


    Fields the Corpse of Dr. Anderson, a Dissenting Teacher, in a remarkably deep grave. His Pall was supported


    by five Dissenting Teachers, and the Rev. Dr. Desaguliers; it was followed by about a Dozen of Freemasons


    who encircled the Grave! and after Dr. Earle had harangued on the Uncertainty of Life, etc., without one


    word of the Deceased, the Brethren, in a most dismal Posture, lifted up their Hands, sigh'd and struck their


    Aprons three times in Honour of the Deceased."


    As may be judged, a not altogether friendly note of sarcasm may be read in these lines, but may have been


    purely through antagonism to Freemasons generally. Of the regard with which he was held in the Craft, to


    the last, there can be no doubt, and in proof, may be cited the fact that four months before his death, he was


    introduced by the Marquess of Carnarvon, then Grand Master, at a private audience, to Frederick, Prince of


    Wales, and it is recorded that "in the name of the whole Fraternity, humbly presented the New Book of


    Constitutions, dedicated to his Royal Highness, by whom it was graciously received."


    No copy of his Will can be traced at Somerset House, up to the year 1744 inclusive, and it is, of course,


    possible that it may have been proved later, or in a place outside London. He had married and had a son and


    daughter, who was the wife of an officer in the Army. Dr. Anderson's brother, Adam, of whom mention has


    already been made, for 40 years was clerk in the South Sea House, a fact which may have led to the


    unfortunate investment in the South Sea Bubble, and eventually became Chief Clerk in the Stock and New


    Annuities Office, and was appointed one of the Trustees for establishing the Colony of Georgia in America,


    by Charter of Geo. II, in June, 1732.


    Of Dr. Anderson's career as a Mason little is known, as regards its beginnings and, as already shown, he


    might probably have been initiated in the Operative Lodge in Aberdeen, of which his father was for so long


    Clerk. According to the contemporary antiquarian, Dr. Stukeley, author of the famous Diary, and the


    "Revelation of a Square," he could not have been "initiated" in London, if he entered the English Craft, until


    1721, and it is the fact that the name of Dr. Anderson does not appear in the proceedings of Grand Lodge


    until September in that year.


    His admission or affiliation, probably, occurred after the election as Grand Master of the Duke of Montagu,


    and thus, it has been contended, the information he furnished with regard to Masonic events of the years


    1717-1720, must have been derived from hearsay, although it must be conceded, that being officially


    entrusted with the compilation of the Constitutions, he must have been placed in a position to have access to


    first-hand information, and it is known how close was the contact existing between him and George Payne


    and Dr. Desaguliers to secure reliable data, even if not present as a witness at the events he wanted.


    He is known to have been a member of the Original Lodge No. 4, now the Royal Somerset House and


    Inverness, after it had removed from the "Rummer and Grapes" in Channel Row, to the "Horn," in


    Westminster, and of which both Payne and Desaguliers were members, and also of the "Solomon's Temple,"


    in Hemmings Row, but it is a significant fact that in signing the Assent as Compiler of the Constitutions in


    1723, he did so, against the No. XVII of his lodge, as "James Anderson, A.M., the Author of this Book,


    'Master.'"


    It is certain that upon Anderson more than any other of the stalwarts of the Craft, then, devolved the leading


    role in the consolidation of the Grand Lodge of England, and it is well to keep in mind that the General


    Regulations were devised, originally, "for the use of Lodges in and about London and Westminster," and that


    the subsequent extension of Freemasonry in the Provinces from a central point in London, at the time could


    not have been visualised, and still less contemplated.


    Without impeaching his good faith or intentions, Dr. James Anderson has been assailed by countless critics


    for his unreliability as an historian, and sometimes in rather violent terms, and in extenuation, already in a


    well-known publication of 1754, the "Pocket Companion," it was attributed either to "his want of health, or


    trusting (the MS) to the management of strangers." "The work,' it went on to say, "appeared in a very


    mangled condition, and the Regulations, which had been revised and corrected by Grand Master Payne, were


    in many cases interpolated, and in others, the sense left very obscure and uncertain."


    Lack of previous experience of Masonry which could be advanced in regard to the first edition of the


    "Constitutions" in 1723, no longer provides a valid excuse in the case of that of 1738, to which these remarks




    refer, and which was published only shortly before his death, as already mentioned, but it should be


    remembered, as one historian wrote, that its compilation took place at a period "when troubles crowded


    thickly upon him."


    To Dr. Anderson, incidentally, as a Scotsman and having early acquaintance with Operative terms, has been


    traced the introduction in our Ritual of many of those which have become so familiar as no longer to prompt


    inquiry as to their origin. One of the most common is the compound word "Fellow-Craft" which is plainly of


    Scottish derivation. "Enter'd Prentice" is another, and although it was first introduced by Anderson as a


    quotation from an old English manuscript, Gould is of the opinion that it hardly admits of a doubt that he


    allowed himself to embellish the text of his authority by changing the words "new men" into "enter'd


    Prentices." The word "Cowan" only appeared in the second edition of the "Constitutions," where also


    occurred the following passage, relative to the Scottish custom of lodges meeting in the open air, with which


    must be concluded this brief survey of the role played by one who proved after all of great influence for good


    in the rise and destinies of the Craft.


    It is quoted here, despite its irrelevancy to the personal aspect for its intrinsic interest and in showing the


    great changes which have taken place in the Masonic gatherings down to the present day.


    "The Fratenity of old met in Monasteries in foul Weather, but in fair Weather they met in the Morning on the


    Tops of Hills, especially on St. JOHN Evangelist's Day, and from thence walk'd in due Form to the Place of


    Dinner, according to the Tradition of the Scots Masons, particularly of those in the antient Lodges of


    Kilwinning, Sterling, Aberdeen, etc."


    Dr. Anderson himself in the "Approbation" appended to his work, expressly stated that he had examined


    "several copies of the History, Charges, and Regulations of the ancient Fraternity from Scotland" and


    elsewhere.


    THE END.


    ————————


    GRAND LODGE OF HAMBURG.


    ———<>———


    The Grand Lodge of Hamburg, Germany, carried on its work for nearly 200 years, and was in fraternal


    relations with many Grand Lodges throughout the world. It was free from racial prejudices and numbered


    among its leaders such names as Goethe, Mozart, Lessing, Schroder, and Blucher. On July 30, 1935, the


    Gestapo forced the Grand Master, Richard Brose, to close its doors. The Grand Lodge, in exile, now has its


    headquarters in Valparaiso. Chile.


    ————————


    ENGLAND IN 1717.


    ———<>———


    What was England like when Grand Lodge was formed in 1717? Very unlike the England of our day.


    Shakespeare had been dead a hundred years. Milton had sung of Paradise Lost and Regained, and had


    pleaded mightily for the freedom of human speech and thought. Lord Francis Bacon's Novum Organum had


    given birth to science, endowing it at once with a new spirit and a new method. Old things were passing


    away, and all things were becoming new. And yet, compared with the England that we know, darkness was


    still upon the face of the deep. One-fifth of the population was composed of beggars and paupers, most of


    whom were able-bodied women and men. Labour was oppressed. Corruption reigned in high places and


    brutality prevailed in low. There were one hundred and sixty crimes in the calendar punishable by death.


    Executions, if not a public amusement, were at least a favourite spectacle. Small wonder that the spirit of


    man was growing restless, that the shoulders of Atlas were weary of the intolerable burden of such a life.


    And in 1717, the streams of Masonic influence suddenly sprang from their hitherto concealed channels into


    the light of day. On St. John the Baptist's Day-24th June—there met in the City of London an assembly of


    Freemasons representing the membership of four or more Lodges, three of which still exist. Under the


    chairmanship of the oldest member then, present this assembly organised itself into a Grand Lodge, the first




    body of its kind. Within ten years there was a Grand Lodge of Ireland, and within twenty years in Scotland


    also.


    The truth that the honest worker is in partnership with God had crystallised in some minds. It found its


    crystallisation in the teaching of Freemasonry, which exalts the builder to partnership with T.G.A.O.T.V. A


    hundred Lodges, with perhaps a thousand Masons, in England, Ireland and Scotland, had taught this truth


    during the centuries that preceded the birth of the English Constitution. How largely they had prepared the


    way for the emancipation of labour, for the sovereignty of the common man, it would be difficult to


    calculate, though they had a part in the process must be evident to all.


    The work of Freemasonry, however, is not yet completed. Its career in the world is far from finished. Its


    office in the moral economy of mankind lacks much of fulfilment. The doctrine of the brotherhood of man


    must continue to be effectively preached and practised. When the whole influence of Freemasonry is


    generally appreciated, then and then only will it be recognised as the one and only factor in achieving


    universal reconcilement.


    ————————


    AUCKLAND NOTES.


    ———<>———


    The Coronation Rose Croix Chapter, No. 66, S.C., makes a practice once in each year to work in succession


    one of the Council Degrees of the A. and A.S. Rite. On 4th December, at a largely attended meeting, a Lodge


    of Intendant of the Building was opened, and the 8th Degree (or 5th of Perfection) was conferred on E. and


    B. Bro. H. W. Bullock, I.P.M.W.S. These degrees require much preparation and a great deal of Credit is due


    to the officers of the Chapter and in particular to Ill. Bro. J. Edgar Wade, who is mainly responsible for the


    organisation of these ceremonies.


    The meeting of Lodge Coromandel, No. 17, on 11th November was the occasion of a visit from a strong


    contingent of Auckland brethren. The visit was arranged by W. Bro. R. G. Costin, W.M. of Lodge Ara, No.


    1, who took some fifteen of his officers and brethren with him and worked the 3° at the request of the W.M.,


    W. Bro. E. Anthony. Also included in the party were W. Bros. F. McKenzie (W.M. Waitemata, No. 689,


    E.C.) and H. Botting (W.M. Lodge Prince of Wales, No. 1338, E.C.) who participated in the ceremony.


    Refectory proceedings in the most hearty country tradition terminated a most successful function, which will


    be long remembered by the brethren who were present.


    Four Auckland lodges hold their regular meetings on the same evening, viz., Lodges Morningside, No. 228,


    Papatoetoe, No. 227, Owairaka, No. 294, and Maungawhao, No. 168, and consequently the Masters of these


    lodges cannot normally visit one another. On 7th December, however, at an emergency meeting of Lodge


    Owairaka W. Bro. F. B. Watts, W.M., had the pleasure of welcoming as official visitors the W.M.'s of the


    other three lodges mentioned, when a 3° was worked. W. Bro. D. M. McConochie (Maungawhao) assisted


    with the Ss. W. Bro. G. Hoyle (Papatoetoe) gave the address after Inv. and W. Bro. C. H. A. Kean


    (Morningside) also assisted. Reference was made in the refectory to what was generally regarded by the


    brethren present as a unique occasion.


    A most successful Christmas meeting was presided over by W. Bro. W. Alan Donald, W.M., Lodge


    Arawhaiti, No. 267, on 1st December when a 1° was worked by the lodge. Some dozen sitting Masters were


    present and a very happy note was struck by the W.M. in welcoming both them and a large gathering of


    other visitors.


    Widespread sympathy has been extended to W. Bro. T. Dean, the W.M. of Lodge Wairoa, No. 55, who was


    taken ill on the train after leaving Dunedin subsequent to the Grand Communication, and was admitted to the


    Oamaru Hospital. It is hoped that "Tommy" will be soon back in the city, completely restored to health


    again.


    St. Andrews Lodge, No. 418, S.C., held its annual Scottish night on 27th November, and so great an


    attendance of visitors came along that the R,W.M. (W. Bro. W. A. Wharram) found that from considerations


    of space, it was impossible to work a degree. Accordingly an extended harmony night was held, and the


    function was carried out in traditional Caledonian style.




    W. Bro. W. M. Duncan conducted the First Degree at the December meeting of Lodge Ararangi, No. 297.


    The function was largely attended by members and by visiting brethren, including many friends of the


    candidate. The meeting was a very happy close to the year.


    Lodge United Service, No. 10, has sustained a loss in the death of Bro. F. J. Ansell who was for some years


    in business in and about Wellington, and was well known in motion picture circles.


    ————————


    HAWKES BAY NOTES.


    ———<>———


    At the regular monthly meeting of Heretaunga R.A. Chapter, No. 38, held on Thursday, 7th December, there


    was an exceptionally large attendance. The Excellent Degree was worked, the ceremony being performed by


    the officers in a very efficient manner. At refectory proceedings V.Ex. Comp. J. B. Herd, Grand S.N., was


    asked to cut a Christmas cake which had been given by Ex. Comp. C. B. A. Dillon.


    The 1st Principal, V.E. Comp. W. A. Meads, in acknowledging a toast to him said that while companions in


    this country were enjoying all the good things of life, this was a time, when celebrating Christmas, that we


    should give a kindly thought to those in the European devastated area who were not so blessed. We could


    well afford to think of those unfortunate people and offer prayer that the new year would bring brighter and


    better days.


    At the regular monthly meeting of Abercorn, No. 30, due to be held on Monday, 18th ultimo, Heretaunga,


    No. 73, was to pay an official visit and bringing a candidate. This meeting was being looked forwarded to as


    it is understood the Prov.G.M., R.W. Bro. Edgar C. Hurdsfield, will invest those Grand Officers who were


    unable to attend Annual Communication. Amongst those to be invested are R.W. Bro. J. J. Pickett, P.G.W.,


    as P.D.G.M., and V.W. Bro. E. E. Bott, P.G.Lect., as Grand Chaplain. A large gathering was anticipated and


    probably most lodges in this district will be represented.


    The regular monthly meeting of Heretaunga, No. 73, held on Tuesday, 12th December, was to be the


    occasion of the usual Christmas festivities. Two candidates were on the order paper for passing.


    Bro. Ross Wade, of Lodge Abercorn, No. 30, who has been an inmate of Pukeora Sanatorium for some con-


    siderable time, is reported to be doing very well and anticipates leaving the institution early in the new year.


    ————————


    RUAPEHU NOTES.


    ———<>———


    A record attendance was registered by W. Bro. A. Stableford, W.M., of Lodge Huia, at the Christmas


    meeting held on 7th December. Two candidates were initiated. After the ceremony an enjoyable hour was


    spent in the refectory, the brethren radiating the Christmas feeling under the direction of W. Bro. A. V.


    Pizzey, P.G.D.


    The November meeting of Ohakea Air Force Lodge was well attended, several worshipful brethren from


    sister lodges taking part in the ceremony of initiation. The success of this lodge seems assured, there being


    no less than six joining members proposed that night and it is understood there are more to follow.


    Feilding Lodge, No. 41, had a busy time at its November meeting when three candidates were passed to the


    second degree. Your correspondent thanks W. Bro. Hausmann, the energetic secretary of Fending Lodge, for


    his message of encouragement and appreciation in connection with the reporting of these notes. To him it is a


    labour of love, still, a little encouragement is very pleasing.


    United Manawatu Lodge, No. 1721, E.C., held its installation meeting on 23rd of October, Bro. T. J.


    Edwards being duly installed by the W. Master, W. Bro. C. W. Teppett, D.G.Std., assisted by W. Bros. N. A.


    Nash, P.D.G.P., W. W. Coutts, P.G.J.W., R. C. Donald, P.D.G.P., and R. W. Priest, P.D.G.Std.B. During the


    evening R.W. Bro. J. W. Jack, D.G.M., presented a suit of P.D.G.W. regalia to W. Bro. A. Roe and a


    Secretary's Jewel to Bro. W. T. Penny, P.D.G.C., who has been secretary of United Manawatu for 25 years.


    Lodge Awatea is still very busy. At the regular meeting in November the W. Master, W. Bro. W. W. Jones,


    handed the control of the lodge to W. Bro. P. W. Morris, P.A.G.D.C., who invited the Past Masters to do all




    the work of raising two brethren. An emergency meeting was held on 2nd December to initiate two


    candidates. One is a son of a member and is serving in the R.N.Z. Navy. The Christmas meeting of Awatea


    was very well attended to witness the initiation ceremony. Before the ceremony R.W. J. A. Nash, Prov.G.


    Master, who was on an official visit, invested W. Bro. C. Peese, of Lodge Otangaki as Assistant G. Director


    of Ceremonies and W. Bro. Cowley, of Lodge Te Awahou, as G. Steward. Later on our R.W. Bro. proposed


    the toast of "The Spirit of Christmas," making full use of his wide Masonic experience by pointing out the


    resemblance between Masonry and Christmas, our season of goodwill to all men. A very interesting and


    happy evening ended by the brethren singing carols.


    In writing "finis" to these notes for 1944 your scribe extends to the editor and staff of the "Craftsman" the


    season's greetings, with this wish, may the future years bring continued success to the "Craftsman" in


    promoting the good of Freemasonry throughout New Zealand.


    ————————


    TARANAKI NOTES.


    ———<>———


    R.W. Bro. C. E. Bellringer, of New Plymouth, one of the most prominent Freemasons in Taranaki, is


    reported to be seriously ill and his condition is causing much anxiety.


    All the lodge are concentrating on the Christmas meetings and quite a number are entertaining the children of


    members and with Xmas tree and other juvenile joys are out to make the children happy.


    The installation of the S.W. Bro. Edgar Watson as Master took place in the Ikaroa Lodge on 17th November


    and although the attendance was as good as was expected it was far below the average.


    Most of the delegates to Grand Lodge were leaving the next day for Dunedin and, indeed, some had already


    gone.


    The night proved to be one of the stormiest ever experienced in Taranaki and the P.Prov.G.M., R.W. Bro.


    Barclay, who was Installing Master, had an experience on his homeward journey which neither he nor his


    companions will soon forget.


    The next day a washout on the railway line near Stratford caused a delay of some hours in the railway time-


    table but the shipping company very kindly delayed the departure of the ferry steamer to enable the


    passengers almost all of whom were representatives to G.L.) to continue the journey south.


    W. Bro. Watson has served enthusiastically in all the junior offices in Lodge Ikaroa and with the support of


    the P.M.'s should have a very good year.


    The Lodges are still very busy, most of them having work for some time ahead.


    Lodge Te Henui, No. 281, had on their December notice four affiliating brethren.


    W. Bro. J. H. Bleakley, who for so many years has been identified with Lodge St. John, No. 95, is joining


    Lodge Manaia, No. 286.


    In Lodge Hawera at the December meeting the P. Masters were to do the ceremonial work, the third degree,


    Wor. Bro. C. G. Trotter being in the chair.


    Stratford Lodge held an emergency meeting on 29th November and raised a candidate.


    Kaponga Lodge, No. 208, passed a candidate on behalf of Lodge Manaia at the December meeting. The


    brethren of Lodge Manaia attended in force.


    The Egmont R.A. Chapter held a successful meeting at Inglewood on 4th December when the side degrees


    were worked. Nine companions took the degrees.


    Taranaki Rose Croix Chapter met at Hawera for the first time on 27th November. The local members are to


    be commended for the manner in which the Chapter was fitted. The arrangement is first class and a credit to


    those responsible.


    At the last meeting of Tahu-Hoa R.A. Chapter V.Ex. Comp. A. M. Burrows was made an honorary member


    of the Chapter in recognition of his long and faithful service as S.E. A well deserved honour.


    ————————


    SOUTHLAND NOTES.




    ———<>———


    The various Masonic units operating in Invercargill will go into recess during the month of January.


    M.W. Bro. E. C. Smith, Pro.G. Master, paid an official visit to Lodge Victoria, No. 147, on 12th December


    and witnessed an excellent working of the 1st degree by W. Bro. J. H. Buckingham and his officers. He was


    accompanied by R.W. Bro. J. D. Campbell, Prov.G.M., and a good following of Grand Lodge officers.


    W. Bro. A. Scott, Master, and officers of Lodge Waihopai, No. 189, conducted the ceremony of raising at


    their regular meeting last month. R.W. Bro. J. D. Campbell, Prov. G.M., was present at this meeting,


    accompanied by a number of Grand Lodge officers.


    Lodge Southern Cross, No. 9, had a busy night at their regular meeting in December when W. Bro. Butson


    and his officers initiated five candidates into the mysteries of the craft.


    Ex. and P. Bro. R. H. Waddell, M.W.S., and officers of Murihiku Rose Croix Chapter, No. 36, conducted the


    ceremony of Perfection in a most impressive manner at their recent Christmas meeting. The standard of work


    in the chapter room and high spiritual atmosphere at the festive board stamped the meeting as one of


    exceptional merit. The singing of Christmas Carols was a feature of the social hour at this meeting. Ex. and


    P. Bro. Russell, High Prelate of North Otago Rose Croix, No. 238, E.C., Otago, for a number of years, was in


    attendance and delighted members with an inspiring talk during the social hour.


    The November convocation of Southern Cross Royal Arch Chapter, No. 3, unfortunately clashed with the


    recent Grand Lodge Communication. This affected the attendance considerably. The ceremonial work, that


    of Passing the Veils, was carried out in a faultless manner by W.Ex. Master F. J. Logan and his officers.


    W. Bro. J. Forrester and Past Masters of Lodge St. John, No. 94, worked a "Third" at their annual Scotch


    Night held on 21st December in the presence of a good attendance of members and visitors. R.W. Bro. J. D.


    Campbell, Prov.G. Master, was present, accompanied by a good following of Grand Lodge officers.


    The Christmas meeting of Southern Cross Royal Arch Chapter, No. 3, was held on 20th December when the


    ceremony of the Mark Degree was worked by the officers of the Mark Lodge in a most dignified and


    impressive manner. The presence of R.Ex. Comp. Geo. H. Brown, Grand Supt., and a number of Grand


    Chapter officers contributed much to the success of this meeting.


    Bro. F. C. Dale, who has been appointed caretaker of the Forth Street Temple, will commence his duties


    towards the end of this month. W. Bro. J. L. Cheyne, the oldest living Past Master of Lodge Southern Cross,


    No. 9 who has held this position for many years, will continue to serve as Tyler of the various lodges and


    chapters using this hall.


    The Master, officers and a number of members of Lodge Victoria, No. 147, paid a fraternal visit to Lodge


    Fortitude, No. 64, on 16th December, taking with them two candidates to be raised to the Third Degree. The


    ceremonial was conducted by officers of Lodge Fortitude.


    W. Bro. Aitken. Master, and officers of Lodge Mataura, No. 174. conducted the ceremony of initiation at


    their December meeting. Four propositions for membership were on the notice paper for this meeting.


    A record attendance of 45 companions was present at the regular convocation of Huiroa R.A. Chapter, No.


    47, held on 2nd December. Seven brethren were advanced to the Mark Degree by W. Mark Master R. W.


    Jones, ably assisted by his officers, also M.Ex. Comp. E. C. Smith, and V.Ex. Comps. L. G. Thomson, G.


    McLeod and J. McDonald.


    W. Bro. P. B. McDonald, a Past Master of Lodge Victoria, No. 147, recently answered a call to the Grand


    Lodge above.


    ————————


    OTAGO NOTES.


    ———<>———


    The visitors to Dunedin for Grand Lodge Annual Communication on 22nd November were very warmly


    welcomed by the local brethren, and arrangements for the work of the session and entertainment generally


    were all that could be desired, but two things occurred that would not leave a very good impression on the




    visiting brethren and their lady friends. Firstly, as they had already been warned. the accommodation


    position was acute, and the committee handling this side of the organisation very reluctantly had to advise


    over twenty ladies that suitable accommodation was simply not available for them, while many brethren and


    ladies had to put up with mediocre rooms, etc. However, our visitors accepted the position in the best of


    spirits. Secondly, Dunedin could not have turned on a worse exhibition of how not to cater for visitors in


    regard to the weather elements. It was simply at its worst—but brethren, we had no control over that.


    Apart from these two aspects we have every reason to be proud of the organisation for all functions, and


    many appreciative references were made in this regard.


    Dunedin is looking forward to its turn to look after the administration of Grand Lodge for the next two years,


    but the resolution passed to continue with the peripetetic system for Grand Secretary and staff leaves a very


    stiff problem both in regard to office and private residence accommodation. While not so acute as in the


    North Island, it is such that it may be many months before the transfer can be made. Any brethren knowing


    of available office accommodation with safe space, and houses for the staff, would greatly assist by letting


    the Board of General Purposes know of their whereabouts.


    Congratulations are extended to the new administrative team on their appointment to Grand Lodge rank.


    The Prov. Grand Master (R.W. Bro. J. G. Dykes) wishes to extend the season's greetings to all brethren in


    Otago district and trusts the forthcoming year will be a satisfactory one to every member. Your


    correspondent joins in theSe greetings and thanks all those who have assisted with the supply of material for


    these notes. We apologise to North Otago for the absence of their notes in this issue —we are requested to go


    to press very much earlier than usual.


    ————————


    CHRISTCHURCH NOTES.


    ———<>———


    St. Augustine Royal Arch Chapter celebrated its 75th anniversary at its regular meeting on 27th November.


    The Royal Arch Degree was worked by the Past Principals with M.E. Comp. A. C. Andrews as Z.; V.E.


    Comp. George Yemm as H.; R.E. Comp. Dr. A. Stenhouse as J. and R.E. Comp. J. A. Stables as First


    Sojourner.


    Prince of Wales R.A. Chapter held its regular meeting on 14th December when the Excellent Degree was


    worked by V.E. Comp. Dr. Ross Hepburn, P.Z.


    At the regular meeting of Lodge Riccarton held on 19th December the Master, Wor. Bro. R. T. Sladen,


    conferred the Third Degree.


    The installation meeting of the Crown Lodge, No. 138, was held on 5th December, when Bro. Wilfred


    Swann, S.W., was installed as Master. The ceremony was conducted by R.W. Bro. A. J. Jones, Provincial


    Grand Master, assisted by officers of Provincial Grand Lodge. R.W. Bro. Andrews, P.G.W., was present and


    took part in the ceremony.


    At the regular meeting of Avon Lodge, No. 185, on 7th December, R.W. Bro. C. S. Thompson. P.Prov.G.M.,


    was entertained by the brethren. The Master, Wor. Bro. James Collins, invited the six Groups of Past Masters


    who had been installed by R.W. Bro. Thompson during his six years of office, namely 1938-39 to 1943-44


    inclusive, to be present at this meeting.


    V.W. Bro. Ross Hepburn, Secretary of the Masters' and Past Masters' Lodge, No. 130, has been re-appointed


    as Grand Lecturer for the ensuing year.


    Wor. Bro. William Tuck, of Lodge Cashmere, who now resides in Tauranga, called on his friends in


    Christchurch when visiting the city recently.


    ————————


    NORTH CANTERBURY NOTES.


    ———<>———


    Southern Cross had a wonderful installation and W. Bro. Tavendale was installed and his officers invested


    by our new Prov. Grand Master and his new officers.




    R.W. Bro. Alfred J. Jones and his new team opened their Grand Great Northern Tour well and truly and


    everything ran well and smoothly—the supper as usual was sumptuous and the many visitors thoroughly


    enjoyed themselves.


    The Ashley Chapter installation was a record and the ceremony which was in charge of R.E. Comp. F. N.


    Kerr, Grand Supt. of Canterbury, and a specially selected set of efficient officers. It was a lovely meeting and


    the decorations and supper right up to standard. Many were prevented from attending owing to transport.


    V.E. Comps. Arthur Cambridge and George Harlow, assisted by several other companions, did a very


    excellent job of work.


    The Masters of Ashley, Mairaki and Tawera send their best wishes to all other lodges and hope to see you all


    during the new year. Visitors are welcome and holiday information available.


    Cheviot, Amuri and Acacia had nice little Christmas meetings with a few extras added, and they hope to all


    visit Kaikoura in February to attend the installation. They send a big cheerio to all other lodges in our group.


    Kaikoura calling all city and country Masters to the big installation meeting in February. R.W. Bro. Geo.


    Yemm can supply the day and date. It will be a real super show and all brethren are urged to try and get


    enough gas to attend. Please get in touch with W. Bro. C. A. Jensen re accommodation.


    The Master's last night at Kaikoura was a good one. W. Bro. Selby-Williams and his brethren have had a


    very busy year and they are leaving plenty of work for the incoming Master and officers and our group


    extend hearty congratulations.


    Amberley Lodge is getting on well. W. Bro. Arthur Burke and his brethren extend best wishes for a happy


    new year to all brethren in our group.


    The Waimakariri-Hurunui group congratulate the Canterbury Lodge, E.C., on having reached its eighty years


    of age and may it continue to prosper.


    We also extend congratulations to R.W. Bros. E. C. Smith and W. J. Girling on their advancement and hope


    they will both attend our great group meeting in 1945.


    Our Masters had a dandy time at Dunedin and thank all the brethren down there for their kindness and at-


    tention.


    Mrs. Dunbar, wife of W. Bro. P. Dunbar, has just returned from hospital and is out and about.


    The Ashley Past Masters staged a really good night with W. Bro. Hughes in the chair, assisted by W. Bros.


    Cambridge, C. J. Smith, W. C. Chambers, E. D. R.' Smith, Ager, Palmer, Shankland, Hancox, Coates,


    Nelson Wright, Moore and Newell.


    The visit of United Forces Lodge to Mairaki was a feast of Education for those lucky enough to witness the


    ceremony of raising which was done in a faultless fashion. The Mairaki Lodge owes a lot to Bro. Syd.


    Clements for his great assistance with transport—his gas producer has "produced" some very happy and


    successful functions.


    ————————


    NELSON-MARLBOROUGH NOTES.


    ———<>———


    All lodges in the territory will be going into recess either during December or January. Recent meetings have


    been particularly well attended and have been of a most cordial nature, displaying to the full the cordiality


    which is perhaps usually more apparent during the festive period.


    The installation of Murchison Lodge, No. 257, held 2nd December attracted a very large assembly, including


    representatives of lodges located in Blenheim, Nelson, Motueka, Takaka, Collingwood, West Coast, etc., etc.


    Bro. J. Leonard Hutchings was duly installed as W.M. by V.W. Bro. F. Mogridge, assisted by G.L. officers,


    including R.W. Bro. Girling, D.G.M., R.W. Bro. Baird, Prov.G.M., R.W. Bros. Eckford and Rudd,


    P.Prov.G.M.'s, R.W. Bro. Thomson, G.J.W., W. Bro. J. P. Cottier, Asst.G.D.C., and many others. W. Bro.


    Hay officiated as organist. The D.G.M. was duly received, welcomed and congratulated, this being his first


    official visit to an installation since his appointment, of which appointment the whole territory is justly


    proud. The Prov.G.M. invested W. Bros. Cottier and Mangos, G.S., who had not been able to attend the


    Annual Communication.




    Prior to the installation, the first annual meeting of the "1942 Masters' Association" was held when the report


    presented disclosed very satisfactory progress during the association's first year under the presidency of W.


    Bro. R. W. Martin, P.M., Victory Lodge. The election of officers resulted as follows: Patron, R. W. Bro.


    Rudd; President, W. Bro. S. I. Vercoe, P.M., Wairau Lodge; Vice-President, W. Bro. D. Win, P.M.,


    Murchison Lodge; Secretary-Treasurer, W. Bro. J. H. Brunt, P.M., Lodge Nelson. Various matters dealing


    with the welfare of the Craft in the territory were discussed and arrangements made for future meetings,


    including the next annual meeting which is to be held in Nelson during March, 1946. Arrangements were


    completed for a further issue of calendar cards showing the dates of meetings as from 1st June, 1945.


    On Thursday afternoon, 7th December, the usual Christmas Party took place at the Kirkpatrick Masonic


    Institute under the direction of W. Bro. W. A. Armstrong, assisted by a party of brethren. The children gave a


    number of items which were greatly enjoyed following which they received gifts from a Christmas Tree


    which had been prepared for the occasion. Finally, the children were entertained at high tea.


    At the regular meeting on 28th November Wairau Lodge held a P.M.'s night which was largely attended and


    a great success, the Third Degree being worked. R.W. Bro. Girling, D.G.M., was in attendance and received


    congratulations from the assembly on his high appointment. An 8th Army man, Bro. H. C. Neal, was


    invested as Asst. Secretary in the presence of W. Bro. Nosworthy, a son of the first of the ten secretaries


    Wairau Lodge has had during its 63 years of existence.


    The Marlborough Lodge of Unanimity held is usual Christmas Tree Function on Monday, 18th December.


    Golden Bay Lodge, No. 2194, E.C., "Passed" two E.A.'s at their meeting on 9th December, and there was a


    ballot for two further candidates.


    Southern Star Lodge, No. 735, E.C., .held the regular meeting on Tuesday, 28th November, when two E.A.'s


    were "Passed." The financial statement and balance sheet were adopted and donations were allocated to


    various local institutions.


    Victory R.A. Chapter, No. 12, held a splendid meeting Thursday, 30th November, when two members of


    Lodge Forest and one of Golden Bay Lodge, Takaka, were "Advanced." There was an official visit from


    Trafalgar Chapter.


    One of the great events of our Masonic year in Nelson, the Annual Combined Christmas Meeting arranged


    by Victory Lodge, No. 40, took place in the Masonic Temple Saturday, 9th December, the attendance being


    about 175. The function was right up to the usual high standard and the programme made ample provision


    for maximum Masonic enjoyment, inspiration and encouragement. All Lodges on the Nelson side of the


    territory were represented, the W.M.'s of Lodges St. Cuthbert's, Motueka, Forest, Waimea, Nelson and


    Southern Star, also the W.M. of Wairau Lodge, Blenheim, being in attendance, whilst brethren representing


    lodges as far afield as New South Wales, Hong Kong and Cairo were present.


    Grand Lodge was represented by R.W. Bros. Girling, D.G.M., Stiles, P.D.G.M., Baird, Prov.G.M., and


    Thomson, G.J.W., and V.W. Bro. Mogridge, Asst.Prov.G.M. Other P.G.L. officers were R. W. Bros. Ching;


    P.Prov.G.M., Nelson-Marlborough, and Guiness, P.Prov.G.M., Wellington. The District Grand Lodge of


    Westland-Nelson, E.C., was represented, W. Bro. W. A. Armstrong, P.D.D.G.M., being in charge, supported


    by W. Bro. A. H. Boyce, P.D.D.G.M. There was also a very good attendance from the two E.C. Lodges


    "Golden Bay" and "Southern Star." After the Prov.G.M. and D.G.M. had been duly "Received" and


    honoured, the Gavel was handed back to W. Bro. G. Stiles, W.M., Victory Lodge, who was supported in the


    principal chairs by W. Bro. Swafford, W.M., Waimea Lodge, W. Bro. Chrystall, W.M. of Southern Star


    Lodge, and W. Bro. Ott, W.M. of Lodge Nelson.


    The proceedings were very ably controlled by W. Bro. Cottier, Asst.G.D.C., and W. Bro. Martin, Asst.D.C.,


    Victory Lodge. The musical side of the programme is always greatly enjoyed. The D.G.M. was


    congratulated on his high and worthy appointment. The two main features of the evening were the Christmas


    address delivered by V.W. Bro. Sydney Cannington, P.G.Lec., and the special presentation to R.W. Bro.


    Stiles. The former, it is hoped, will be reprinted in this issue in order that the most appropriate and seasonal


    message conveyed to those who were fortunate enough to be present may reach the widest possible circle. A


    special report on the presentation to R.W. Bro. Stiles appears elsewhere in this issue.


    The special collection in aid of St. Andrew's Orphanage Funds amounted to £18 17s. 6d. which amount is to


    be supplemented by a further £5 from Victory Lodge. The Refectory proceedings added to the pleasure and


    thrill of the evening, and one regret is that space will not permit a full report.




    After the Tyler's Toast it was a great sight to see the large assembly of brethren in one complete circle round


    the large Refectory with hand clasp to hand clasp sing "Auld Lang Syne." No brother unless he were


    completely inanimate could attend and depart from such a wonderful Masonic gathering without being


    thrilled, inspired and uplifted.