MASONIC PRINCIPLES AND WORLD PEACE.

With the slow but inevitability of a Greek tragedy, the world war, as far as the European theatre is

concerned, is moving to its close. The only uncertainty remaining is not victory for the forces of freedom—

that is assured—but the time when that victory will be finally achieved. In the circumstances it is only to be

expected that a growing measure of attention and discussion, both official and private, is being devoted to

principles and policies of post-war reconstruction.

After the war there will be great need for salvage in the partial wreckage of civilised life in many parts of the

world, and for precautionary measures to ensure that the causes which led to the outbreak of this war are

removed, and that a settlement should be arrived at based upon such principles as will, so far as is humanly

possible, obviate the recurrence of such calamities in the future. With detailed practical plans for post-war

reconstruction, and with territorial adjustments consequent on the war, we are not, as Freemasons,

specifically concerned.

Our ideals, however, are in the main in harmony with those of the English-speaking Allies. We are greatly

interested in the establishrhent of a stable peace, and therefore concerned with the moral principles that

should underlie the coming peace settlement. In particular, we suggest with confidence, the moral principles

underlying Freemasonry, upon the foundation of which the Craft is built, are precisely those which should

form the basis of an enduring world order built on moral values, as it must be if it is to command the

confidence of humanity and endure for any great length of time.

In this connection we may cite the cardinal virtues of wisdom, courage, temperance and justice as principles

of conduct, the application of which to both individual and community life would form the basis for social

and international righteousness. If the world in pre-war days had been predominantly guided by wisdom,

reinforced by courage, and in the light of temperance had followed the due mean which results in agreement

and toleration; then, we suggest, an atmosphere of justice would have been created, in which international

difficulties as they cropped up could have been adjusted and settled on a basis of mutual concession and

compromise.

This was the ideal, fitfully and only faintly pursued, and not attained, of the ill-starred League of Nations.

We do not contend that ideal justice is attainable by frail mortals; but we do think that a wider diffusion and

deeper realisation of these cardinal virtues, which of course are not exclusive to the Craft, but are part of the

moral heritage of mankind, could have avoided the present catastrophe. Unless civilisation is to perish, or at

all events considerably deteriorate, some strong moral effort must be made to restore the ethical and spiritual

basis of international intercourse.

It is true that there have always been wars and rumours of wars, and that this has not been incompatible with

a considerable development of civilised life. However, civilisation would undoubtedly have been much more

advanced than it is today if wars had been less frequent in the past. Moreover, warfare is now so much more

destructive of life, property and morale than it used to be that it is a much greater menace than ever before,

constituting as it does a grave threat to the future of the race. In any case, because there have been wars in

the past, that is no reason for fatalism as to the future; and we, as Freemasons, in particular, are dedicated to

the pursuit of peace by all honourable means.

It is true that knowledge has been advancing with rapid and accelerated strides in the modern world; but, as

Tennyson told us long ago: "Knowledge comes but wisdom lingers." There has been no recent growth in

world wisdom, but rather a recession. Wisdom is knowledge shot through and penetrated by moral purpose;

it is idealism. It is questionable whether the advances in knowledge that have enabled the construction of the

aeroplane and the robot bomb have on balance contributed anything to the long-run moral interests of the

race. What we want is high ideals, not high explosives. Here is the insistent call for wisdom as understood by

the Freemason.

Wisdom, too, will be impotent without courage. Timidity cannot solve any problem, great or small. Wisdom

would be futile and barren as a principle of action unless backed up by the resolution to follow the path

which wisdom points out, without being dismayed by the difficulties encountered on the journey. In this

connection we have only to cast a mental glance back to the immediate prewar years, with their futile and

pusillanimous appeasement policies and their Maginot Line mentality, to be convinced of the importance of

courage in international affairs. There is no doubt whatever that if, in the decade before the outbreak of war,

the democracies had possessed the wisdom to comprehend, judgment to define, and fortitude to act upon the

logical conclusions thus disclosed, the Germans would never have been able to embark on their evil career of

world brigandage. Here if anywhere masonic principles afford an indispensable guide for future action.

Not less important, in this connection, is the masonic principle of toleration, leading to respect for the rights

of others, a disposition to compromise difficult issues, and the refraining from imposing our own ideas upon

others by physical force. There is in normal times no issue between nations in respect of which a

compromise would not be more advantageous for both parties than a resort to the sword. In the welter of

hatreds generated by the war, of course, the voice of toleration will be heard only with difficulty; but unless

it is listened to the post-war settlement cannot endure. A permanent peace can be based only on moral

principles, and not merely or mainly on material considerations. Those moral principles, we suggest, are

embodied in the characteristic masonic virtues which form the substance of our teaching.

————————

THE REAL MASON.

———<>———

A real Mason, said the Grand Master of Quebec recently, is a demonstrator in a laboratory. He is

demonstrating to the world that Masonry is not just talk or sentiment, but that it is love in action. He said he

agreed with the poet who wrote :—

"The test of a Mason, and the proof of his creed,

Is not the advice that he gives,

Or the wisdom he utters to others in need,

But solely the way that he lives."

He continued to say that the true Mason puts brotherly love into his deeds by seeing that as far as lies in his

power the other fellow will be given a chance at some of the good things of life; again he agreed that the poet

had expressed his view when he wrote:

"To each man is given a day and the work for the day;

And once and no more he is given to travel this way;

And woe if he flies from the task whatever the odds,

For the task is appointed to him on the scroll of the gods."

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JELLICOE LODGE, No. 259.

———<>———

21ST ANNIVERSARY.

————

The Installation ceremony and Twenty-first Anniversary of Jellicoe Lodge was held on 13th February in the

Masonic Hall, Donald McLean Street, Wellington. The Prov. G.M., R.W. Bro. Stanley M. Stone, was

accompanied by some 30 present and past officers of Grand Lodge. The Installation was carried out in a very

dignified manner. Bro. David McClelland Dickson, S.W., Master-Elect, was presented by V.W. Bro. L. A.

McAlister, G.D.C., and W. Bro. F. D. Trewern, P.M. The O. of Fealty was entrusted to W. Bro. R. Dickson,

P.M. of Eketahuna Lodge, No. 92, a brother of the Master-Elect. After the Board of Installed Masters had

carried out its special part, the ceremony proceeded as follows:—Presentation of Working Tools, W. Bros.

H. L. Fabian, Master Ulster Lodge, No. 62, G. T. M. Renner, Master Renown Lodge, No. 218, and F. B.

Anyon, Master William Ferguson Massey Lodge, No. 282. The presentation of the Warrant, Book of

Constitution and By-laws by M.W. Bro. George Russell, P.G.M., who was Prov.G.M. when the Lodge was

consecrated on 5th February, 1924. The Address to the Master was given by V.W. Bro. R. W. McVilly,

P.G.T., who was the first Master of Jellicoe Lodge. The investiture of the Senior and the Junior Warden was

carried out by V.W. Bros. C. H. Taylor, P.G.Reg., and C. D. Morpeth, P.G.T., respectively, and the Address

by V.W. Bro. O. C. Mazengarb, P.G.Lect. The officers were invested by V.W. Bro. A. Burgess, P.G.D.C.,

and W. Bro. W. H. Melhuish, P.G.D. The address to the brethren was given by W. Bro. A. T. Peterkin,

P.G.S. As the meeting was the twenty-first anniversary of the constitution of the Lodge, a roll call of

Foundation Members was made, and eleven brethren arose and saluted. A specially-bound copy of the

history of the Lodge was presented to V.W. Bro. R. McVilly (first Master) by Bro. A. T. Hunter, J.D., who

had compiled it. On retiring from the Temple a most enjoyable banquet was held in the refectory adjoining.

Here the Loyal Toast and the toasts usually given at Installations were duly honoured. An opportunity was

taken to specially thank the Prov.G.M. for his kindness in making it possible for the Installation ceremony to

commence one hour earlier than usual so as to give sufficient time to include the Anniversary Celebration.

W. Bro. J. R. Robertson, P.M., proposed the special toast, "The Twenty-first Anniversary of Jellicoe Lodge,"

and in doing so eloquently dealt with the Consecration of the Lodge and the outstanding happenings down

through the years. He paid a special tribute to V.W. Bro. McVilly for the very valuable services rendered by

him to the Lodge, more particularly in relation to the first two years, when he was Master. He also mentioned

how pleased they were M.W. Bros. G. Russell, P.G.M., H. G. Teagle, P.G.M., and R.W. Bro. E. J. Guiness,

P.Prov.G.M., were in attendance, and related the important part each had undertaken at the Consecration and

first Installation ceremony. Reference was made to the fact that during their membership of the Lodge, M.W.

Bro. Russell, V.W. Bro. McVilly and W. Bro. A. T. Peterkin had each completed 50 years of service in the

Craft, and what bright examples they were of those who love and serve the Craft with all their hearts. V.W.

Bro. McVilly, on rising to reply, was received enthusiastically. As usual he proceeded to make out that too

high a value had been placed on the work he had been able to do for the Lodge. He however admitted that he

was proud to have been the first Master and throughout he had done what he could to make the Lodge

worthy of the distinguised name it bore. The Master then proposed the toast of "Foundation Members," and

made special reference to the valued services by individual members who had passed to the Grand Lodge

above. W. Bro. J. R. Robertson suitably replied and stated that out of a total of 42 charter members eighteen

had passed on. They remembered these with feelings of thankfulness for excellent services rendered by each

in founding the Lodge.

———————

If you can't get to be uncommon through going straight, you'll never get to do it through going crooked.—

Dickens.

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COMBINED MEETING TO HONOUR GRAND MASTER.

———<>———

A memorable and colourful spectacle was provided at the 49th regular meeting of Westminster Lodge, No.

308, on 16th February, when the Second Degree was worked by the Masters of the Lodges in Wellington

city, suburban and Hutt Valley area. The whole of the East was occupied by officers of Grand Lodge, and

there was an unusually large attendance of brethren. The occasion was to provide an opportunity for M.W.

Bro. Sir Cyril Newall to meet the Wellington brethren after his installation as Grand Master. Arrangements

were in the hands of R.W. Bro. S. M. Stone, Prov.G.M., who welcomed the Grand Master. W. Bro. C. H,

Weston, as Master of Westminster Lodge, who occupied the Chair, welcomed the Grand Master, and his

words were supported by the Wardens for the evening, W. Bro. L. Tweedie, Master of Whetu-Kairangi

Lodge, No. 201, and W. Bro. H. L. Fabian, Master of Ulster Lodge, No. 62. The following Masters took part

in the ceremony of passing:.–I.P.M., G. Bruce (Coronation); Worshipful Master, C. H. Weston

(Westminster); Deputy Master, E. T. Murray (N.Z. Pacific); S.W.' L. Tweedie (Whetu Kairangi); J.W., H. L.

Fabian, Ulster; Chap., Rev. W. Langstone (Hataitai); D. of C., A. Morris (Karori); S.D., R. H. Emeny

(Russell); J.D., H. G. Flux (Waiwhetu); Org., F. G. Northern (Eastbourne); LG., E. R. Toop (Taia); S.S., C.

T. Barraclough (Brooklyn); J.S., J. E. Osborne (Island Bay); Questions, H. Bradshaw (Charles Fergusson);

Test of Merit, G. Lake (Leinster); Sec., W. W. Tanner (Otani); Inv., J. W. Mackisack (Lower Hutt); After I.,

G. M. Jackson (Mokoia); S.E.C., J. Ellis (St. Andrew); W.Ts., R. Hogg (Empire); L., G. Cox (Waterloo); P.R

A. Greenberg (Aroha); T. Board, G. McIntosh (Herbert Teagle); Final Ch., C. Biggs (Trentham); Greetings,

E. C. Young (Waitangi). Refectory: Absent Brethren, R. Davison (Raukawa); Tyler's Toast, G. Cox

(Waterloo).

The M.W. the Grand Master expressed his thanks for the opportunity which had been afforded him to meet

his brethren under such happy circumstances, the Masters working in combination as a single Lodge. He

referred to his sense of responsibility of the high office he has assumed. Speaking of the possibility of peace

and of the end of the war, he alluded to the ultimate and real solution of the problems of the world, the

improvement of mankind, the very thing for which the Craft stood. The way in which a man lived, his

relations with his neighbour and with the community as a whole were the important things. Freemasons had

therefore a tremendous opportunity, which could be discharged by living up to the traditions of the Craft.

Congratulating the Masters who had taken part in the work, the Grand Master expressed his admiration of

the way in which the ceremony had been carried out, and stressed the value of concerted effort and rehearsal.

————————

CORONATION ROSE CROIX CHAPTER, No. 66,

A. & A., S. R.

———<>———

8TH DEGREE WORKED.

————

Another year has rolled by and in accordance with its established custom the Chapter worked one of the

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

The next in succession was the 8th Degree or "Intendant of the Building," and 50 odd members and visitors

assembled on the 4th December, 1944, to witness the ceremony.

The lodgeroom was again correctly draped and decorated and equipped with the furnishings of the Degree,

and the officers and members were robed and clothed with the regalia of an Intendant of the Building.

Ill. Bro. J. Edgar Wade; P.M.W.S., 31°, assumed the Chair and as Thrice Potent opened the Lodge and con-

ferred the Degree upon the I.P.M.W.S., E. and P. Bro. H. W. Bullock, who again acted as candidate for the

occasion.

The degree was worked in full, the members of the Chapter filling the respective offices and reciting the

various charges and lessons.

Before closing the Lodge, Ill. Bro. Wade congratulated the candidate upon being the first in N.Z. to have this

degree regularly conferred upon him in a properly constituted Lodge of Intendants of the Building.

The visitors expressed their appreciation of the excellent manner in which the degree was interpreted and

presented, and congratulated the Chapter upon its enterprise in preparing and demonstrating these hitherto

unworked degrees.

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

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RE CENTRALISATION OF GRAND LODGE.

———<>———

(To the Editor.)

Dear Sir and Bro.,—I read with interest the letter of W. .Bro. Armstead in the February issue of the

"Craftsman," but contrary to him I think that the Editor has always been consistent in his advocacy of a

change in our system, nor did his remarks after the Dunedin Convocation disclose any change in his attitude

to this question; and at no time has there been displayed any tendency to parochialism in his advocacy of this

change.

Of this I am convinced, that the matter was decided both at Christchurch and Dunedin largely on parochial

bias or parochialism; and it seems to me that this "desirable reform" (and I use these words deliberately, as

many of my friends will remember the way that I voted at Christchurch when a caricature of centralisation

was before Grand Lodge for consideration) should be discussed in our paper and in our Lodges in all its

aspects, so that when the change comes, as assuredly it will come, it will be by an overwhelming majority of

enlightened opinion, because the driving force for it will be based on the great Masonic principle of Reason.

Centralisation means something more than the G.L. Office and staff domiciled in one town for good,

however desirable that may be, but the centralisation of Grand Lodge activities in every particular. For the

good of the Craft a continued and National Policy, by having representatives on the boards who will know it

is their duty, if they accept the position, to attend each and every meeting of their board and so contribute

their meed of service to the general good. With the wonderful improvement in air travel approaching, it is

not only possible but desirable that these Boards should be representative of the best intellects and hearts of

the whole, of our territory all the time. I am of the opinion that it will be not only possible but less expensive

than either the present system or that which was proposed and rejected. (That is if cost enters into the

question of general efficiency and the ultimate good of our beloved Freemasonry.).—Yours fraternally,

E. E. BOTT, G. Chaplain.

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SACRIFICE.

———<>———

Today we hear a great deal of discussion about equality of sacrifice, yet aside from those in the Armed

Forces, who is making any sacrifice that really hurts? The President has asked the American people to forego

all travel that was not absolutely necessary so that the railroads could concentrate on their tremendous task of

moving troops and freight in the war effort. Far too few have paid any attention to his entirely reasonable

request.

There are altogether too many who want the other fellow to make the sacrifice, to forego the train ride that

would enable him to make that long cherished visit to relatives or friends. Yet somehow such persons never

stop to consider that sacrifice should not be one-sided, that it is not reasonable to expect our neighbour to

give up conveniences and comforts, and even necessities when occasion demands, unless we, too, are willing

and ready to do the same.

Is this attitude due to thoughtlessness? Perhaps; but it is also true that with some it is deliberate, studied

selfishness—they must have what they want regardless of what happens to the rest of the country or to the

men in the Armed Forces.

With the vast amount of money now in circulation due to full employment and high wages in many areas and

businesses, surplus funds frequently find their outlet in railroad tickets and luxurious hotels. Also, some of

this money goes to keeping alive the black markets. A true sense of sacrifice would be to refuse to purchase

in such markets, and then these black markets would inevitably cease to exist.

And, while one is talking of cutting down travel, might not troop movements be considerably reduced? One

cannot out wonder if it is really necessary to have a recruit take training in a dozen different camps. If this is

necessary on grounds of sound military decision, the public has not as yet been made acquainted with the

reasons.

The sacrifices made on the field of battle—life, limb and health—are all too tragic for any of us on the home

front to forget for one instant that we must back up our Armed Forces to the very limit of our ability and

endurance. Right now, while we are facing this world cataclysm, we have a moral obligation resting upon us,

far more than in normal times, to pull our share of the load and as much more as we are able, so as to help

equalise the sacrifices which so many are uncomplainingly making.—John H. Cowles, 33°, Sovereign Grand

Commander. —From "The New Age."

————————

OBITUARY.

———<>———

W. BRO. EZRA EVERISS, P.DIST.G.W.

————

W. Bro. Ezra Everiss, whose death occurred on 29th January last, was well known in New Plymouth

business circles, having been on the staff of Newton King, Ltd., for 33 years. Bro. Everiss, who was born at

Christchurch, was a son of Mr. George Everiss. As a young man he joined the staff of Masters Ltd. at

Stratford, later becoming district traveller for the merchandise department of Newton King, Ltd., New

Plymouth, and later he was promoted to manager of the merchandise department.

W. Bro. Everiss was connected with all Masonic Lodges in New Plymouth, being a Past Master of Mount

Egmont Lodge, Past 1st Principal of Paritutu Royal Arch Chapter, the sitting G. Chancellor of Grand

Chapter, Past Most Wise Sovereign of Pukekura Rose Croix Chapter, Past Preceptor of Taranaki Preceptory,

and Past District Grand Warden in the English Constitution. He is survived by his wife, one son, Flying

Officer Elton Everiss, overseas, and two daughters, Mrs. E. S. Fossey, Riverton, and Miss Olwen Everiss.

The passing of W. Bro. Everiss is a great loss to the Masonic body in Taranaki.

A large number of floral tributes at the funeral provided evidence of the high regard in which W. Bro.

Everiss was held.

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JAN AMOS KOMENSKY, THE SPIRITUAL FOUNDER OF MODERN MASONRY.

———<>———

By Joseph S. Roucek.

Hofstra College, Hempstead, Long Island

Every scholar conducting research as to the beginnings and origins of modern Free Masonry must sooner or

later reach a conclusion concerning the relationship to it of Jan Amos Comenius (Komensky)—a

relationship, however, very little known to the student of the history of thought. The importance of

Komensky to the whole Masonic movement can be gathered from the thesis that his general ideas served

James Anderson in 1717 to compile the statutes of Freemasonry.

Komensky, born on March 28, 1592, was a Moravian Slovak from Uhersky Brod. As a pastor of the Unitas

Fratrum, he was exiled from his native country after the Battle of the White Mountain (1620), which brought

Bohemia wider the rule of the Austrian Emperors. His exile lasted forty-two years. But his life touched the

course of history at many points. He is known to us as a great internationalist, a great statesman, a great

scientist, a great philosopher, or a great educationist, depending on what our major interests are.

Strangely enough, however, his contributions to the formation of the modern Masonic movement are little

noted, except, possibly, in connection with his contribution to the "invisible college," which may be

considered as a forerunner of the Royal Society of Scientists. Though the "invisible college" never

materialized (although its ideas have become the ideological base of the Masonic movement in England and

thus also in America), it was the focal point of Komensky's interest in science, philosophy, in statesmanship,

and a major point in his internationalism and education. Out of his pansophic ideal also grew the

Encyclopaedia Britannica.

Many ingenious efforts have been made, even to this day, to prove that the Masonic order originated among

the ancient Egyptians, Chaldees, Hindus, Greeks, or Hebrews or that its symbols may be traced to primitive

societies. Few Masonic scholars accept any of these views, which are almost universally looked upon as the

romantic fantasy of wilful archaelogists. It seems certain that all the lodges practising Masonry on the

Continent during the eighteenth century traced their lineage to one of the British lodges.

The fact remains that modern Masonry dates authentically from the foundations of the Grand Lodge of

England on St. John Baptist's Day in 1717 by the Union of four or more pre-existing lodges, which had

arisen through the gradual transformation of the guilds of operative Masons into societies of non-Masons, for

the promotion of sociability, conviviality and ideals of personal morality, equality, brotherhood, and peace.

The premier Grand Lodge of England, organised June 24, 1717, is the mother of all regular Masonic lodges

of the three craft degrees, and, therefore, peculiar interest centres in the landmarks, legends, and authentic

narratives pertaining to the English rite itself, as well as in the American rite, the daughter thereof, so to

speak. James Anderson (together with John Theophilus Desaguliers) became the architects and authors of the

movement known in history as "The Revival." To Dr. Anderson was intrusted the duty of compiling the

"general records and faithful traditions from the beginning of time," and to enable him to do so all the

available documents were collected for his use. These were afterward destroyed, which action resulted in an

irreparable loss. In 1723 the "New Constitutions" were published. This document, which literally "lifted"

numerous passages from the works of Komensky, completely changed the theory of the institution—from

Christian to the adoption of a universal creed based on the Fatherhood of God and the Brotherhood of Man—

so as to admit men of all religions, nationalities, and stations in life.

Masonry arose with the beginnings of rationalism and free thought, when deism and "natural" as opposed to

revealed religions were winning adherents; it harmonised with the new and vital principle of religious

toleration in a Europe weary of religious wars but not ready to break with theism or even with orthodox

Christianity.

Komensky's ideas, as well as those of Masonry, were in harmony with the new currents of religious and

political thought and, above all, the absence of an autocratic government and an absolutist church.

Komensky's ideals of religious toleration based on an irreducible minimum of belief, personal and civic

morality, liberty, equality, and peace were essentially the ideals of the newly developing middle class; and in

harmony with the spirit of the times. His ideology appealed at once to aristocrat and to democrat, to

conservative and to liberal, to devotee and to free thinker, to rationalist and to lover of magic and esoteric

rites, to the love of mystery in myths, symbols and ceremonies, its secrecy and the obscurity of its

phraseology. Its insistence on belief hi God and immortality, its use of the Bible and its emphasis on moral

ideals appealed not only to devout Christians but to many types of faith in an age of universal intellectual

awakening.

The general framework of Komensky's ideas can be understood better when we recall that he was the last

Bishop of the Bohemian Brethren.

The Bohemian Brethren, the Unitas Fratrum, also known as the Church of the Moravian Brethren, or the

Moravian Church (though the distinction is purely geographical), was a religious community, the story of

which offers one of the most interesting chapters in the religious history of Europe. Their principles were

grounded on pure and primitive Christianity, and emphasized the doctrine of the original equality of men,

and, as a consequence, the precept of a universal fraternal love— reminding us of the principles of Free

Masonry, such as:

Adults seeking admission from other evangelical bodies (which in later years meant the Lutherans chiefly)

were generally received upon promise of obedience to the pastors, and of willingness to be subject to all the

rules regulating the life and conduct of members of the Unity. They are exhorted to renew their vows to lead

a holy life, and upon receiving the right hand of fellowship were admitted to all the privileges of the church.

Those coming from the Papal Church were first admonished to consider well the step they were about to

take. If the applicant professed to have carefully considered the question, he was asked to give his reasons

for wishing to leave his church and seeking to join another. In case these were found satisfactory he was

admitted to the call class of beginners, or catechumens, where he might become the better acquainted with

the life and doctrines of the church; and the church, in turn, could test his sincerity and piety. Before full

admission was granted, the applicant was again questioned concerning his motives in seeking admission to

the Unity. Was it because he found the truth of God, good government, and wholesome discipline among the

Brethren? Did he have confidence in their teachings, their discipline, their pastoral oversight, and guidance?

Did he accept the full right of the pastor and the officers of the local church to teach, warn, admonish,

reprove, and in case of need to discipline him? If his answers were found satisfactory, this private exam-

ination before the pastor and the church officers was followed by a public reception to membership at the

next communion. The candidate was again exhorted to steadfastness in following the truth of God to the end,

and the pastor, giving the new member the right hand of fellowship in token of obedience to Christ,

announced his reception into the church and admission to all its privileges.

In putting their principles into practice, the Brethren very properly began with a gradation of their

membership into four classes: the beginners, those growing in grace, the perfect, and the fallen. The perfect

were those who had attained to a full knowledge of the things of God and had become so rooted and

grounded in Christian faith, love, and hope, so that they were capable of enlightening others in them and

could be entrusted with oversight over the weaker members. From this class the lay officers of the local

church were elected. These included the judges, the almoners, the custodians, and the sister elders. Their

duties were carefully defined and strictly performed. Some of the duties of the lay elders were: they had

liberty to visit the home of any member of the church, or note the conduct of husband, wife, children, and

domestics, to correct offences, and to enjoin family worship both morning and evening; they were expected

to prevent all possible offences and scandals in the church. If the head of a household lay sick, it was their

duty to visit and comfort him, and in cases of emergency to secure provision for the proper support of his

widow and orphaned children.

The Unitas Fratrum, as well as Komensky, had not only ideological but also direct connections with the

Masonic lodges of the 17th century. At the end of the seventeenth century, and even in the first half of the

eighteenth century, there existed in Bohemia a society named "The Fraternity of the Hatchet" (Hackebruder-

schaft). It is possible that the society was a branch of the Bohemian Brethren, similar to the "Friends of the

Cross" in Holland. The emblem of the fraternity was a small hatchet, which was always carried by the

members. Its motto and form of oath was, "by the old hatchet," and one of its first rules provided that "no

one should be admitted as a member whose helve did not fit the old hatchet." Its chief objective was the

exercise of a true, faithful and sincere friendship.

During the continuance of the "Friends of the Cross" in the Netherlands, mentioned above, there existed

about the same time Lodges of Operative Masons, which, at the end of the seventeenth or beginning of the

eighteenth century, must have united with the Friends of the Cross, the members of the latter society most

probably becoming Accepted Masons much in the same way as happened in England.

Komensky, on the other hand, states in the introduction to his pedagogical work, "Methods Linguarum

Novissima," that he had been a member of a fraternity which accepted religious and political tolerance as its

ruling principles, besides promoting science and helping those in need. Numerous members of the British

Parliament were also members of this fraternity.

The ideas of Komensky were obviously the outgrowth of his upbringing as a member of the Unity of

Bohemian Brethren, as related to his reform aims corresponding to the state of mind of the exiled scholar.

His bitter experiences as an exile induced him to seek to join hands not only with theoretical writers but with

the architects of the new edifice to be erected on the ruins of the old world. He developed his hopes in his

ideology of the pansophy—a term coined for the new scheme according to the current practice of using

components of Greek or Latin words—and a scheme to eliminate the religious and international dissensions

of the world through scientific research and the universalisation of knowledge.

In 1636 Komensky wrote about his plans to Samuel Hartlib, a letter which was printed without the

knowledge of the author in the printing room of the Oxford University. Komensky described in this letter his

plans to build a Temple of Wisdom, mentions the Wisdom, Strength, and Beauty as threefold to God, Nature,

and Art. In the third edition on the second page of the introduction he introduced a well-known Masonic

symbol  Hartlib, being of foreign extraction and naturalised, assumed the role of a mediator between the

English and the continental scholars, and was responsible both for the edition of a specimen of pansophy

(Conatuum Comenianorum Praeludia) being published in Oxford and for an invitation being sent to

Komensky to visit London in 1641.

Komensky arrived in England in September, 1641, and left for Holland at the end of June, 1642. Soon after

his arrival, he was introduced to prominent English divines, scholars, and many others interested in his ideas.

While in England, Komensky outlined on several occasions to certain members of the Parliament his

schemes for the erection of a Temple of Wisdom or the organisation of a body of savants, chiefly

theologians, who had adopted as their principles tolerance in religious and political matters and unprejudiced

zeal for study. Komensky's English friends published his project in the book, "Pansophiae Prodromus." This

is supposed to be the oldest work in Europe written in the Masonic spirit; the third edition of the book has the

title page covered with known Masonic symbols and tools: the plume, the square, the open and closed books,

two hidden pillars, one carrying the glove of the world and the other the heaven, the compasses, and others.

Komensky then proceeded to write another exposition, published in 1668, in the book, "Via Lucis,"

dedicated to the members of the Royal Society of Sciences in London. The book is full of Masonic ideas,

having the fundamental principles of Masonry outlined therein. Other works of Komensky contain sections

related directly to 'Masonic philosophy. For instance, the title page of the "Typographeum Vivum" has a

graphic reproduction of the plan which contains seven pictures in which we can find all the Masonic

symbols: the plumb, the compasses, the measure of the horizon, the book of the master, the plan of the

Temple, the stone chisel, the hammer, the ship of light, the hive of life (work), the crystal of life on the cube,

the symbol of the sun, moon, and the trinity of stars, three stars, five stars, and seven stars.

While living at Elbing, Komensky wrote "Pansophiae Diatyposis," which was issued in an English

translation in 1651. In the foreword Komensky says:

"We have worked heretofore in secret at the building of the Temple of Wisdom. From the present we will

proceed openly. After the example of the Great Architect of the Universe we will prepare a careful register of

the necessary details of the work so that we may avoid defects, errors, the loss of time, and vain efforts."

He then describes the Temple of seven chambers. Furthermore, he drew up a ladder to demonstrate the

infinite possibility of development in human knowledge. Those acquainted with the Masonic terminology

will understand Komensky's references to Masonic symbolism. The same applies to "Didactica Opera

Omnia," written in Czech, which has the compasses on the title page and which contains the following

passage:

"Education is the work expended on a rough stone and whoever instructs and educates becomes the equal of

the Divine Sculptor of human souls. He first roughhews the stone, then squares it, applying his efforts to

create from it a prepared stone fit for the construction of the Temple of Divine Wisdom."

The oldest Masonic medals of England, we must note, have their symbols in a way that they appear mere

reproductions of the title page of the book (although they are placed the other way—viz., what is on the coin

on the on the right side appears in print on the left side, and the converse).

The most important work, from the standpoint of the history of Masonry, is About the Betterment of Human

Affairs, which in 1717 served James Anderson when he compiled the statutes of Masonry; in places

Anderson used literal translations of Komensky's work. Here Komensky invited humanity to unite in the

building of a new Solomon's Temple as an abode of justice, love, peace, and progress.

It must be admitted that Komensky suffered in no small degree from the prevalent mysticism of the times,

that his ideas are not always entirely clear and frequently are vague. His ideas often lack a firm philosophical

basis, inasmuch as they confound scholastic and humanistic views with realism and empiricism, and vacillate

between the Bible and Science, trying in vain to reconcile them in pansophic attempts. Komensky's ethics are

Christian; yet they are also as rational as those of Socrates or Herbart. His was the dilemna of a man standing

with one foot in the Middle Ages and with the other in the modern age as the protagonist of a new world to

come.

While, from one point of view, Komensky's idea of the "invisible college" was never realised, from another

point of view it developed into the principles accepted by the Masonic movement. At any rate, Komensky

has become better known for his pansophic ideal which was the basis for the interest in Komensky of the

trustees of Harvard College. Within the first five years of the founding of Harvard the trustees endeavoured

to obtain him as president of their institution. But in the end the chief influence of this great educator upon

the mind of America was exerted not only through the liberal traditions of the Masonic lodges of the United

States but mainly through his textbooks, which were widely used in the colonial grammar schools—as

evidenced by the entries of various town meetings that have been preserved. In fact, Komensky is known to

his own generation chiefly as the author of these textbooks, for his interest focused on making the acquisition

of the Latin language, which was then the chief objective of all schools, a pleasurable and successful task.

Thus, from another point of view, Komensky laid the foundation for a broader internationalism, and by using

the language for the study of things (janua rerum) he laid the basis for a greater knowledge of science as

well. Komensky was the author of almost one hundred textbooks and treatises on education and gained

enduring renown as an educator. Though his influence is chiefly a thing of the past, politically the present

situation has created a new appreciation of Komensky as an internationalist, an ecclesiastic of wide outlook,

and a great leader of the Czech people who contributed through his insight to the advancement of all people.

From the standpoint of the influence of Masonry on the history of ideas, Komensky is yet to get a proper

appreciation. At any rate, the first "Book of Constitutions," drawn up by James Anderson in 1723 on the

basis of the existing documents and Komensky's writings and as slightly modified in 1738, still serves to

give English Masonry the essential basis in the three degrees of the blue lodge as well as its basic

philosophy.

—Czechoslovak National Council of America.

————————

YOUTH.

———<>———

The Grand Master made reference to the question of assisting in the guidance of our youth.

This subject cannot be too strongly stressed. In a world torn by war and its attendant evils, the adolescent is

apt to be forgotten, and it is during these years that the citizen of the future is made.

The Home, Church, School and Masonry are the four great character building agencies. Masonry's method of

dealing with youth differs from the first three in that the individuals concerned do not become a part of

Masonry.

There are many Youth movements in our midst controlled by religious authorities or by other public bodies.

The Youth movements are largely devoted to the problem of leisure time among the adolescents; that

problem is one in which character is in the balance; that character by which the nation will be enriched by

culture, initiative and originality.

The character building agencies, however, are all concerned in group work; but the development of the

individual within the group is obviously important.

Some jurisdictions directly sponsor a Youth movement, and coming in contact with ex-members who have

reached their majority, one is struck by the sincerity of purpose, honesty and uprightness of character

exhibited by them.

What are we, as individuals, especially endowed by our high calling as Masons, contributing to the solution

of the youth's perplexing problems of life? It is imperative that we fully recognise the situation in respect to

our adolescents and create in them standards of character and ideals of citizenship.

Influence is to a man what flavour is to a fruit. It does not develop strength of character, or determine

character, but the limit of influence which constantly and imperceptibly escapes from a man's daily life and

goes out beyond his conscious knowledge cannot be measured.

Faith in our fellow men leads to human relations of the noblest type. Faith in each other leads to harmonious

relations and enables us to see the inner man.

Let us inspire faith in our Youth and assist him to build that character so necessary in a young virile nation.

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

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

———<>———

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

————

NEW HAMPSHIRE-1944.

81 Lodges, 12,915 members, a gain of 147.

Semi-annual Communication held at Manchester, November 16th, 1943, and 155th Annual Communication

held at Concord, May 17th. M.W. Bro. Harold H. Hart, G.M., presided at each.

A Special Communication was held on 12th April, 1944, at Lancaster to honour Bro. Joseph Drew Howe,

aged 102, on his 79th anniversary. Bro. Howe, who is the oldest living Freemason, climbed two flights of

stairs unaided.

There were 25 women and 22 men in the Masonic Home.

During the year, 471 brethren were admitted and 69 restored, while 45 demitted, 278 died, 74 were

suspended N.P.D., and 2 suspended.

The Grand Master said that the amount contributed by the Masons of the United States, up to February,

1944, towards the building of the George Washington Masonic National Memorial was $4,660,000.

Fifty-seven Masonic Veterans' Medals were presented during the year.

Distinguished Service Medals were presented to 12 brethren who had been Secretaries of their respective

Lodges for periods of twenty years or more.

The 163 pages of Reviews by the Grand Secretary include nearly two devoted to N.Z., 1942, in which all the

main points of our proceedings are noted.

Grand Master:—M.W. Bro. Harold H. Hart, Wolfeboro.

Grand Secretary:—M.W. Bro. J. Melvin Dresser, P.G.M., Concord.

Grand Representative of N.Z.:—R.W. Bro. Robert H. Barnard, Keene.

Grand Representative at N.Z.:—R.W. Bro. Alfred Bullock, Prov.G.M., Hamilton.

————

INDIANA-1944.

540 Lodges, 120,813 members, a gain of 8,655.

127th Annual Commuication held at Indianopolis, May 23rd and 24th, M.W. Bro. Lee Whitehall, G.M.,

presiding.

10,286 brethren were initiated, 1320 reinstated, and 918 affiliated, while 1920 died, 969 demitted, 455 were

suspended, N.P.D., and 9 expelled.

The average Lodge membership was 224. The dues of 3308 brethren were remitted.

Of the initiates, 3299 were in their twenties, 4229 in their thirties, 2045 in their forties, 600 in their fifties,

109 in their sixties, 3 in their seventies, and 1 was 96.

There were 136 men, 109 women, 38 boys and 25 girls in the Masonic Home, maintained at a cost of

$182,989, an average of $595 per capita.

The Committee on Correspondence reported that the membership of the 15,250 lodges in the United States

was 2,499,188, and of the 1046 lodges in Canada 167,979.

The minimum initiation fee was raised to $30.

A review of the Proceedings of the Grand Lodge of New Zealand, 1942, was published in the "Indiana

Freemason" for November, 1943.

Grand Master:—M.W. Bro. Julien T. Lett, Marion.

Grand Secretary:—M.W. Bro. Wm. H. Swintz, P.G.M., Indianopole.

Grand Representative of N.Z.: W. Bro. John W. Thornburgh, Indianopole.

Grand Representative at N.Z. :—R.W. Bro. Harry L. Harston, P.D.G.M., Napier.

————

QUEENSLAND-1943-44.

Number of Lodges and membership not given.

Special Communication (Installation) held 11th August, 1943, and Quarterly Communications held 1st

September and 1st December, 1943, and 1st March and 7th June, 1944, at Brisbane. M.W. Bro. Sir Leslie

Orme Wilson, G.M., presiding at all.

Past Grand Rank was conferred upon 90 brethren.

At the June meeting the Board of General Purposes said in its report:—

"There is an Australian-wide movement to express the national appreciation of their Excellencies, Lord and

Lady Gowrie, and their devoted service to our country, and also to express the nation's sympathy in the death

in action in North Africa of their only son by establishing scholarships for the benefit of members of the

Australian Forces and their descendants, with special consideration of the children of deceased members. His

Excellency, the Governor-General, is the present M.W. Grand Master of the Grand Lodge of New South

Wales, and has given many years of devoted and distinguished service to the Craft. The Board recommends

that Grand Lodge donate Fifty Pounds to this fund."

The recommendation was adopted by Grand Lodge. (Since his return to England M.W. Bro. Lord Gowrie

has been created an Earl.)

Queensland requires all candidates to be approved by a Grand Lodge "Permission to Ballot Committee," and

the following is one of the quarterly reports (June, 1944):— "Since the Quarterly Communication of Grand

Lodge. held on March 1st, 1944, the Board of General Purposes has granted permission to ballot for five

hundred and forty-five candidates (545), four hundred and forty (440) for initiation, and one hundred and

five (105) for joining brethren.

"Ninety-eight (98) applications and twenty-four (24) from joining brethren have been held over pending

receipt of further information, and nine (9) applications for initiation have been rejected, making a total of

six hundred and seventy-seven (677) applications dealt with during the quarter."

The Aged Masons, Widows and Orphans' Institution had 14 brethren in the homes, with one vacancy, for

which there were three applications. The Institution also assisted 8 aged brethren, 3 wives, 25 widows, and 8

children.

Grants from the Benevolent Fund for twelve months totalled £1880.

The Grand Secretary gave notice of his intention to retire on December 31st, 1944.

Grand Master:—M.W. Bro. H. E. Col, Sir Leslie Wilson, P.C.G.C.S.I., G.C.M.G., G.C.LE., D.S.O., LL.D.,

Brisbane.

Grand Secretary:—R.W. Bro. L. P. Marks, P.D.G.M., Brisbane.

Grand Representative at N.Z.:—V.W. Bro. Harry Hatch, P.Pres.B.B., Wellington.

————

WASHINGTON.

264 Lodges, 42,056 members, a gain of 2331.

87th Annual Communication held at Wenatchee, 20th and 21st June, R.W. Bro. Ford Q. Elvidge, Deputy

G.M. presiding.

The previous Grand Master, M.W. Bro. Don F. Kizer, died in office on February 23rd, .1944.

Fifty-Year Certificates were presented to 58 brethren.

2540 brethren were raised, 422 affiliated, 30 affiliated as dual members, 735 reinstated, while 823 died, 281

demitted, and 337 were dropped for N.P.D.

The Grand Orator, M.W. Bro, Ralph E. Tieje, in his Oration under the title, "The Forgotten Twelve," pointed

out that our legend says little about the twelve who recanted. In the course of his address he said:—

"In this our generation, as in that, men seek to rely upon the potency of words to cure their ills, on mystic

formulas to salve the sores their errors cause. As they, so we delude ourselves into believing that in a word

some secret power resides. As they, so we mislead ourselves by the conviction that by a label we can elevate

or can condemn. As they, so we hope that in a phrase lies power to create the substance of desire. Eager for

freedom in ourselves, we have forgotten that the word 'Aryan' can not make an ignoble people noble, the

word 'Slav' can not make a people who love their homeland cowardly, the word 'democracy' can not make an

unwilling people free, the word 'Mason' can not make a mannikin a man. By contemptuous terms and

opprobrious epithet we seek to dismiss false prophets of new orders, while hugging to our breasts the very

heresies that in them we condemn. By palliative phrase we seek to make acceptable the nauseous theories of

ancient doctrines long since rejected. Like the conspirators within the Temple, we think that by assault upon

a man fancied ills can be cured, supposed wrongs righted, undeserved honours gained, ways to peace and

prosperity made secure, the laurel crown of man's ultimate triumph bound firm upon our brows," concluding

with these words: "Tomorrow Masonry and the World will stand, like these twelve, beside the open grave

where lies the stricken body of mankind's hopes and expectations. No lifting hands to heaven with cries for

help, no grip however strong, no magic formula of words will lift it up. Only the knowledge found in the

recantation of these twelve can bring it forth. The knowledge that only by his own study can man grow wise,

only by his own discipline can he grow strong, only by his own mastery can he become master of men and

destiny."

There were 159 guests in the Masonic Home, classified as Masons, wives, mothers and widows, Eleven men

ranged in age from 90 to 98, one woman was 95 and one 94. The Grand Historian, W. Bro. James C.

Harrigan, presented a report entitled "Fraternal Relationships," in which he dealt with the legislation,

customs and decisions of the Grand Lodge on visiting, non-affiliates, etc.

The 140 pages of Reviews by M.W. Bro. Arthur W. Davis, P.G.M., include a very kindly and appreciative

summary of New Zealand, 1942.

Grand Master:—M.W. Bro. Ford Q. Elvidge, Seattle.

Grand Secretary:—M.W. Bro. Horace W. Tyler, P.G.M., Tacoma.

Grand Representative of N.Z.:—W. Bro, John H. Wilson, Port Angeles.

Grand Representative at N.Z.:—R.W. Bro. Chas. Flavell, P.D.G.M., Christchurch.

————————

AN OUTSTANDING MASONIC CAREER.

———<>———

M.E. COMPANION A. C. ANDREWS, P.G.Z.

—————

At a regular convocation of St. Augustine R.A. Chapter, No. 1, held 29th January, M.E. Comp. A. C.

Andrews, P.G.Z., was elected an honorary life member as a mark of the Chapter's appreciation of long and

loyal service rendered in the interest of Capitular Freemasonry. Our esteemed companion was the first

initiate when Lodge Christchurch, No. 91, was founded in 1893, and occupied the Chair of King Solomon in

1899-1900. After an interim of three years the G.L., recognising his interest in Craft Masonry, appointed him

to the office of G. Steward, G.Supt. of Works in 1909, and P.G. Warden in 1933. It is also largely due to his

untiring efforts that Lodge Cashmere, No. 271, came into existence, of which he was a foundation member.

In Capitular Masonry his progress has been equally remarkable. Joining St. Augustine R.A.C., No. 1, in

1900, he made rapid progress until in 1904 the companions honoured him by installing him as 1st Principal

Z. Grand Chapter in 1910 commissioned him to the office of G. Supt. of Canterbury and to the highest

honour of 1st Grand Principal Z. in 1915.

While such highlights in a brother's Masonic career deserve mention, it is to his work and contacts with a

comparatively younger generation that we would more specifically draw attention.

Our venerable companion, now in the middle 80's, has seen many come and go, and it can be truly said that

to all he has been guide, philosopher and friend. Although our friend laid aside the W.Ts. of the more expert

craftsman some years ago he is still on occasion able to occupy with credit the Chair of his Chapter and to

present those of Masonic Symbolism with the accuracy and impressiveness of a newly-installed Master. We

trust the G.A.O.T.U. will grant him further length of days to move among his brethren and companions, to

whom he has endeared himself for so long a period.

————————

THE FINDING OF NOAH'S ARK.

———<>———

Reprinted from the S.A. Covenant Message by kind permission of the British Israel World Federation.

————

The reported discovery of Noah's Ark is of great significance and will have far-reaching effect. The

confirmation of this remarkable discovery, by reputed authorities, will come as an awakening to mankind.

It 'is to Mr. A. G. Eastman, B.I., Radio Lecturer of Australia, that our thanks are due for bringing to light this

amazing discovery.

God moves in a mysterious way

His wonders to perform;

He plants His footsteps on the sea

And rides upon the storm.

THE BIBLE ACCOUNT OF THE FLOOD.

Genesis 6, 5-8:

"And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts

of his heart was only evil continually.

"And it repented the Lord that he had made man on the earth, and it grieved him at his heart.

"And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast,

and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

"But Noah found grace in the eyes of the Lord."

Verses 13-22:

"And God said unto Noah, the end of all flesh is come before me; for the earth is filled with violence through

them; and, behold, I will destroy them with the earth.

"Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without

with pitch.

"And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the

breadth of it fifty cubits, and the height of it thirty cubits.

"A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt

thou set in the side thereof; with lower, second and third storeys shalt thou make it.

"And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath

of life, from under heaven; and everything that is in the earth shall die.

"But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy

wife, and thy sons' wives with thee.

"And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with

thee; they shall be male and female.

"Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind,

two of every sort shall come unto thee, to keep them alive.

"And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for

thee; and for them.

"Thus did Noah; according to all that God commanded him, so did he."

Chapter 7, 1-10:

"And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous

before me in this generation.

"Of every clean beast thou shalt take to thee by sevens, the male and his female; and of beasts that are not

clean by two, the male and his female.

"Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.

"For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living

substance that I have made will I destroy from off the face of the earth.

"And Noah did according unto all that the Lord commanded him.

"And Noah was six hundred years old when the flood of waters was upon the earth.

"And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the

waters of the flood.

"Of clean beasts, and of beasts that are not clean, and of fowls, and of everything that creepeth upon the

earth.

"There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.

"And it came to pass after seven days that the waters of the flood were upon the earth."

Verse 24:

"And the waters prevailed upon the earth an hundred and fifty days."

Chapter 8, verse 1-4:

And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God

made a wind to pass over the earth, and the waters asswaged;

"The fountains also of the deep and the winds of heaven were stopped, and the rain from heaven was

restrained;

"And the waters returned from off the earth continually: and after the end of the hundred and fifty days the

waters were abated.

"And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of

Ararat."

THE FINDING OF NOAH'S ARK.

A Radio Broadcast by A. G. Eastman, Australia.

One cannot help feeling very sorry for all those people who through ignorance scoff at the Bible, and try to

make out that all the. Old Testament historical events are either myths or legends which never actually

happened at all.

Modernism, that poison which came out of Germany, has not only fixed its tentacles on the Old Testament,

but has also tried to disprove all the great Christian truths of the New. The so-called "Higher Criticism"

(which should really be termed "Lower Ignorance") has tried to elevate man's finite mind above God's

Infinite Intelligence and Wisdom. Whenever the Modernist or the scoffer tries to disprove the Bible today,

God vindicates His Word by sending out a man with a spade or a measuring rod to confound these critics'

stupidity. Such was the case with Ur of the Chaldees, which certain wise-nobs stated never existed. When the

archaeologists went to the site and started digging, they found to their amazement the remains of a

civilisation equal, and in some respects superior, to our own. The same with Jericho. The wiseacres said the

walls never fell down, but the man with the spade dug up the remains and found they fell exactly as stated in

the Bible.

Some of these remains have been preserved by being buried under mounds of sand carried by the wind;

others by burial under volcanic rock; and some by new cities being built on the ruins of the old.

Now, there is one amazing discovery, which I want to speak about this afternoon, which has been preserved

for thousands of years in cold storage, so to speak, thus free from decay. This discovery is none other than

Noah's Ark, which is one of the pet subjects of the scoffer, running a close second to Jonah and the whale,

and yet our Lord referred to both these events as signs of His Resurrection and His Second Coining,

respectively.

(To be continued.)

————————

THE AIM OF MASONRY.

———<>———

Masonry draws from the essential elements of man's work lessons for the moral guidance of life. Taking the

greatest and most ancient of all the arts—the art of the builder—as symbolic of the whole, it enforces the

great principles of right conduct. You may say of the Masonic brotherhood that it is a society for the

cultivation of moral and social virtues. It seeks the good of all mankind, for it cultivates charity both in

principle and in practice.

————————

THE FIRST DEGREE.

———<>———

By V.W. Bro. R. B. Cape-Williamson, Past Grand Lecturer,

P.M. Masters' and Pastmasters' Lodge, No. 130.

I suppose that if a man who had been initiated into Freemasonry a week previously were asked to explain

what had happened and why, he would begin furiously to think and would finally sum up in an uneasy and

almost disorderly opinion that he could remember really very little. Certain incidents and remarks may

perhaps have left a deeper impression than others, but on the whole no very satisfying picture would be clear

to his mind.

A few men, no doubt, have reached the end of the initiation ceremony with a reasonable understanding of

what Masonry was presenting, but I think I am right when I say that the majority have only a dim and

uncertain judgment of the First Degree: They may be impressed—their emotions are stirred, but the mental

state is more one of faith than of understanding.

With many brethren, and indeed far too many, this mental state persists through their Masonic career. The

causes are various the Mason himself may be mentally lazy or uninterested, his Lodge may be not alive to its

duty to its members, the Master of the Lodge may be failing in his duty—the proposer of the candidate may

have failed, and so on.

The purpose of this paper is to present in as simple a manner, as possible some of the underlying ideas

Masonry is gently introducing into a man's consciousness as he is guided through the passages and chambers

of the palace of Masonic truth—that palace of truth we know as the First Degree.

Now what exactly are we doing, both to ourselves and to the candidate, when we perform the ceremony we

call Initiation? It is most important to remember that we ourselves in just as strong a measure as the

candidate are being influenced—or should be.

Before we go into the actual meaning of the various symbols and acts and teachings of the Degree, it will

help if we speak for a moment or two of the general purpose of what is known to us as Freemasonry.

In a word then I would say that the purpose of Masonry is to teach.

Masonry is a teacher. It teaches us how to live.

There are two main methods of teaching—Direct and Indirect.

The Direct method is straight out instruction, such as the final charge in the Degree we are discussing.

The Indirect is by means of incident, a story, parable or allegory. The Indirect method is more subtle, more

interesting, and certainly more powerful and stimulating. It challenges the thinking, gives zest to the

imagination, and infinite variety to the lesson taught.

The First Degree as a complete lesson is a perfect example of teaching by incident, by story and by allegory.

In its teaching Masonry stages a play. The theatre is the Lodge room, the actors are the Master, his Officers

and the candidate. The principal actor is the candidate, and strangely enough he has never rehearsed a line or

seen the stage in his life. The audience is the floor brethren and visitors. The music is supplied by the organ.

Admission is given by the coin of good character and every seat is reserved for such people only.

Occasionally there are frauds seeking admission and gaining it. Their coins at first examination seemed to

look golden, but time has developed a tarnish on what should be pure gold.

I said Masonry stages a play. What is this play?

It is a drama—a drama of life.

This drama is acted with all the earnestness, the dignity, the thoroughness that makes its performance well

nigh a perfect one—and yet it is only a rehearsal!

A rehearsal! Yes—a rehearsal to fit its actors for the real performance—and the real performance is the daily

life and actions of every one of us.

What is Masonry's position in the drama of life which we unfold and in the sterner performance with

humanity in general? Is it religion or is it A religion?

This is a vexed question, and we need not go into it very deeply for the purposes we are writing about.

However, I want to present one aspect of the question which is in the prayer offered for the candidate. You

will remember we appeal to the Supreme Ruler and Governor of the Universe that the candidate may so

dedicate and devote his life to God's service as to become a true brother, that he may be endued with a

competency of divine wisdom—AND THAT ASSISTED BY THE SECRETS OF OUR MASONIC

ART, he may better be enabled to unfold the beauties of true godliness to the honour and glory of Thy Holy

Name.

Please notice that phrase—assisted by the secrets of our Masonic art. Surely that points to the position

Masonry holds in respect to religion—a handmaid.

Masonry teaches a man to serve his God. Everything in Masonry has reference to God, implies God—speaks

of God —points and leads to God—not a degree, not a symbol—not an obligation—not a charge, but finds

its meaning and derives its beauty from God.

What is the story we act in the First Degree?

It is the story of a birth—a birth from a material dim sense of life into a world of moral values and spiritual

vision. We put before the candidate and ourselves the youth of life and teach the need and paramount

importance of a good foundation to build upon.

Now we will return to the stage and theatre. As I said previously, these are the Lodge room. Symbolically, of

course, the Lodge room represents the world. The floor is the earth, the roof the heavens (in many Lodges

the ceilings have representations of stars and the moon, also Lodges have met in the open air and the starry

canopy was the roof).

The shape of the Lodge room is oblong square—this shape is an allusion to the shape of the world as known

to the ancients. If you look at a map of the world of that description, you will notice it is that part of our

world which is round the Mediterranean Sea—from Spain and Portugal, including Southern Europe, to the

Black and Caspian Seas, eastward and southward to Arabia and Palestine, and westward to Syria and along

northern Africa back to Spain. The shape of this, roughly an oblong square, has been thus kept in our

memory by the form of our Lodge rooms.

If you keep this map in your mind's eye you will then be able to account for the three lights mentioned in our

ritual—the radiance in the East the dawn of light symbolising Truth and the V.S.L., the sun at its meridian in

the South (Junior Warden), and setting in the West (Senior Warden). You will remember the Northern

Hemisphere is indicated—the sun at its meridian in the South. The North to the ancients was the region

which as you travelled became colder and the light faded—hence in our Lodges there is no light in the North.

You can see for yourselves how beautifully the setting of a Lodge room brings out the idea of light,

represented by the sun, symbolises Truth and its importation to the candidate.

The sun being the most intense, the most magnificent and the most beneficent light that we humans know, is

truly the proper symbol to represent that light which is understanding, which reveals to us the G.A.O.T.U. As

the sun rose in the east—the dawn of light—so the V.S.L. is placed in the east, and the candidate first gets

the light in that position.

Having thus far discussed and in a small way explained the setting on the initiation ceremony, we can now

look at some of the main or outstanding features which may force themselves more than others on us. Let us

take the Tyler first. This word could or should be spelled Tiler, and the definition of the word is—one who

tiles a house, covers it, protects it. The word has some connection with hele, conceal and reveal. One can see

the same idea. The Tyler protects the Lodge, covers the entrance, where intruders might attempt to force an

entrance, and we tile our obligation.

As you know, some Lodges teach their members to hide the grip—this is tiling also. One puts a roof over—

and so protects.

The candidate presents himself to the Tyler prepared. This state of preparation is perhaps the most important

point to notice if one is to perceive the whole idea of initiation. The story we are dramatising is the story of a

birth, so it should be obvious that nakedness is a natural state at birth. However, we do not go to that

complete preparation, but we do enough to point out to the candidate and to remind ourselves that he is

entering the New World (the world of Masonic Truth), naked as far as his worldly possessions go.

Everything we think valuable and essential for our comfort is left .behind, and if the candidate found himself

among strangers in the condition he presents himself to the Tyler and Inner Guard, he would be at some

pains to rehabilitate himself and in all probability would be scorned. Certainly if he offered the outside and

popular world what he will offer the Tyler and Inner Guard he would be laughed to scorn. In a Masons'

Lodge, however, he is representing an idea. He is to find out that though materially he is naked and penniless

he is yet symbolically just about to discover he has abundance of wealth, is covered with a mantle whose

splendour is worthy of any poet's song, and he is in possession of a friend whose coinage everyone loves to

look upon.

And what are these riches? Their account is in the Tyler's report to the Inner Guard, who reports further to

the Master and his Brethren, thus the Masonic world is alive to his wealth.

He has the help of God.

He is free.

He is of good report.

And in a Masonic Lodge they alone are of any power. He could throw gold broadcast to brethren, he could

offer them other prizes, but all to no purpose.

So you see his preparation has been like the newly-born babe, of some time. It has been the result of pain,

perhaps of sorrow—of loss—of slow building up. The parallel with the human birth can be dwelt on and thus

show that a Mason has had to undergo long stages of experience and prove himself before he is truly ready

for this Masonic birth—the entrance to spiritual life.

Once actually in the Lodge the question put by the Worshipful Master, and the candidate's answer, are to my

mind landmarks of the Order. One could say with truth that this part of the initiation is the candidate's

confession, and has confessed his level with other brethren, and is now on the first step of the Masonic

edifice.

He is then told to rise. From humility he stands upright on his feet. You may safely rise and accompany your

guide. In the direction or instruction "accompany your guide" is a wealth of meaning. The Deacons are thus

introduced, and let us see if that hackneyed admonition given to officers on investiture has any truth in it.

You all know what I mean—the Deacons' work is the most important—on the Deacons depends the

impression the candidates form of the ceremonies, etc., etc.

I think the remarks are according to fact, but I think Deacons should have a profound knowledge of the

symbolism their office is presenting. I doubt very much if the majority have. They are seized with the

importance of their office, but I venture to say that very few could give a concise interpretation of what they

do. I suggest the following for your consideration.

The candidate is about to commence his journey on the Masonic road. The nature of this journey is unknown

to him. He has heard reports but does not know whether they are true or false. He is at least in an

apprehensive frame of mind, not to say fearful. No one could say that candidates show supreme confidence.

Outwardly they may show a bold front, but often that is only a cloak to hide the state of mind they are

ashamed of or afraid to exhibit. They travel the journey in a cautious, uncertain manner, and at the end and at

last they have eyes to see and ears to hear, all can sense their relief and thankfulness. Then do they see that

fears were groundless—that truly they could accompany their guide with a firm but humble confidence.

Now if I read all the foregoing and substitute the word "life" for the word "Masonic" in the description of

road, wouldn't I be describing life exactly?

Can you see what the Deacon is symbolising? Do you remember those comfortable verses in the V.S.L.

where we are promised "I will take thee by the hand—I will be with thee when thou passest through the

waters. I will not forsake thee."

Surely is the Deacon's work, when properly interpreted, the gentlest yet the firmest influence that any officer

of a Masonic Lodge has to radiate.

The Cable Tow is capable of several interpretations. As the umbilical cord at the human birth is severed,

freeing the babe from its former associate, thus allowing it freedom in its new kingdom, so can the Cable

Tow be so regarded as being removed when a candidate receives Masonic light. No longer is he led to the

darkness of his former thinking. A second interpretation is the wearing, of the Cable Tow as an act of

submission. In the V.S.L. you may read that defeated and humbled soldiers presented themselves to their

conqueror with this emblem as an act of submission. Yet another interpretation can be that we symbolise the

act of towing—of drawing a brother into our circle of Masonic brotherhood.

You are at liberty to accept any of these. Masonry allows perfect freedom of interpretation. You will accept

that which your thinking has developed to. When the Cable Tow is removed, the brother having received the

light he then needs no natural emblem to mark his position. He has accepted the spiritual Cable Tow of the

G.A.O.T.U. which binds all Masons together.

I would like to say a few words about light. "And God said, Let there be light, and there was light." This light

of course does not mean solar light, it means understanding. Our great light is the V.S.L., and that gives us

understanding.

Light is knowledge—the dispeller of ignorance.

Ignorance is darkness—limitation. Once the Cable Tow is removed—the limiting line is removed. Light,

materially viewed, being the greatest phenomenon in nature, it is appropriate that it symbolises the greatest

thing to be desired and won in life—understanding.

A word in conclusion about the Working Tools, A deep and conscientious study of these in all the Degrees

will reveal a masterly touch in the use and adaptation of these in our moral teaching. Exquisite work

demands good tools, so man needs such tools for life's journey.

In the First Degree the tools exhibited are extremely appropriate for the initiate or youth. How wise is the in-

struction on how to value time. Who appraises time less or at least its character in his scheme of things than

youth, and the initiate is the youth of Masonic life.

The youth's tasks require little expert skill. Hence the gavel to roughly prepare the stone, and finally the

homily brief as it is on the value of education. Applying these lessons to the Masonic brother initiate—a

youth in the Order's moral law—we see the wise significance of each tool.

Brethren, these are but a fractional part of the teaching to be gained from our initiation degree ritual.

Masonic ritual is beautiful in its language, happy and tolerant in its moralising, profound and sublime in its

revelation of Truth. This ritual is the writing on the finger posts of the Masonic road which winds through

the valley of human experience and on upward to the mountain of harmony and true brotherhood.—

Contributed by Masters' and Postmasters' Lodge, No. 130.

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FAITH.

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All the strength and force of man comes from his faith in things unseen. He who believes is strong; he who

doubts is weak.—James Freeman Clarke.

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THE WORD "LODGE."

———<>———

An Address given to the Members of the Sydney Lodge of Research, No. 290,

by V. Wor. Brb. H. G. Meek, D.G.I.W.

————

Possibly, Wor. Master, it might be of interest to the brethren and the newly-passed candidate, if for a few

moments we considered some history which lies behind the word "Lodge," not as in use generally, but as in

use in Masonic contexts. In ordinary contexts it, of course, means a small house or the like. It is, however,

one of the words most frequently on Masons' lips, and in everyday use today it then means simply a body of

Freemasons who assemble to perform the rites and ceremonies of Masonry. That that meaning alone is

exactly correct in modern use is conclusively proved by the text of warrants issued today to private Lodges

by a Grand Lodge and under the signature of a Grand Master. It is, however, suggested for your

consideration that there is considerable evidence that a body of persons was not its original meaning in the

days before warrants were issued.

It is not far to seek in order to find another signification for the word "Lodge" in Masonic contexts, and such

meaning is close to the ordinary import of the same word when used today in contexts which are not

Masonic. In the Charges to a Freemason (No. III) the word is defined as meaning, firstly, a place where

Freemasons assemble to work. That Charge continues by pointing out that in its extended sense the word is

applied to persons as well as to the place. In modern English, however, we find that it is the practice to speak

in Masonic contexts of the body of persons only as being the "Lodge," and we customarily differentiate the

place meaning by employing the newer compound phrase, "Lodge-Room." To refuse to recognise this

general Masonic application to a body of persons were mere pedantry; but we may well recollect the archaic

sense of place, since it is just a possibility that a meaning close to the archaic one is actually to be found in

the original Biblical description of the building of King Solomon's Temple, round which our traditions

cluster.

We start our consideration somewhat closer in time, and it will not be necessary to review the evidence in

detail. There survive from before 1717, when Speculative Masonry began, many historical allusions, which

establish the steady growth in England of Operative Masons, and establish also that such Masons worked in

what was actually called a "Lodge." In the old records in mediaeval Latin there occurs a noun, "logium,"

which certainly meant a shed or other such temporary building. Among architects the cognate word,

"loggia," means primarily an open gallery. It is just possible that the shed, "logium," also was open on one or

more sides. Whether open or not, it is certainly clear that such sheds were built apart from the permanent

stone edifice which these Operative Masons were erecting, and such sheds were run up whether those

Masons were members of some Mediaeval Guild of local builders, or else were not attached any local Guild.

Amongst the most informative are the accounts covering the erection of an ecclesiastical building near

Northwich, in Cheshire, in the years 1278-1280; these are contained in the Ledger of Vale Royal Abbey

(Brit. Museum Hari. M.S.. 2064) and in the Building Accounts kept by one Leonius, who was King's Clerk

to Edward I (Pub. Record Office, London; Enrolled Accounts, Bundle 485, No. 22). The items there

recorded and important for our problem show that, before any Masons began the stone work, six carpenters

were employed to erect temporary buildings. (The last have, of course, vanished centuries ago.) The accounts

supply information that in January, 1277-8, a sum of 45/-was paid to these carpenters "working and making

sheds ('logia,' plural) and dwelling houses for the Masons and other workmen . . ." In the following March

they were paid 27/- for making "houses and dwelling places for the Master." The accounts also show that

planks, nails and laths were bought for these temporary buildings, likewise sieves for mortar. Finally, in

May, 1278, the buildings were plastered. Beginning between the months of January and May, 1278, and

continuing thereafter, the work on the stone cutting, etc., was performed by the Masons and other workmen,

Possibly, these entries are among the most enlightening passages bearing on the nature of the old Lodge or

shed. The materials and details mentioned show clearly, it is submitted, that the carpenters erected frame

buildings, having, the spaces between the studs filled with lath and plaster work. Anyone who has seen

illustrations of the Old Country will at once visualise the type of building which constituted the Lodge or

shed and constituted also the dwelling places. They were the ordinary "black and white" buildings, common

in Europe, and which are too often miscalled "Elizabethan." Also, almost anywhere in Australia we find a

derivative of such mode of building; it is the quickly erected frame building covered with calsomined

building-boards, whose joints are hidden by wooden cover-strips, either painted or stained. Such cover-strips,

of course, simulate the old plates and studs, which often were left visible in the mediaeval frame house.

Now, brethren, what have we discovered in these chance-saved accounts? Taken with other entries, for

which we have no time, it surely is apparent that, for these Masons, employed on an elaborate stone edifice,

there were run up temporary buildings, in which. they either worked (the Lodge) or in which they dwelt.

Thus we find the Masons' Lodge in the later XIII Century to be a temporary shelter suitable for a

stonemason's yard. It is only from the XIV-XV Century onwards that the word "Lodge" starts to be used at

all widely in a transferred sense—the modern Masonic sense—of the persons who assemble within the

Lodge (Room). Thus, brethren, the Charge to which we referred a few moments ago is exact, when it gives

the original—or, as we might say, archaic—meaning of the word "Lodge" as being a "place where

Freemasons assemble to work."

Finally, Wor. Master and Brethren, you might be interested to weigh a possible interpretation of the passages

of the Old Testament which deal with the casting of utensils for King Solomon's Temple. It is submitted that

such interpretation is not strained; and it indicates that the Tyrians and Jews of the day did just what their

neighbours in the Levant had also been doing in analogous circumstances, and did what later generations of

skilled tradesmen seemingly always have done. You recall that the utensils for the Temple were cast near the

River Jordan in the thickness of the ground ("in the clay ground") not far from a place named variously

Zarthan (1 Ki, vii. 46), or Zaretan (Josh, iii. 16), or Zeredathah (2 Chr. iv. 17). Now, the passages about the

moulding also allude to Succoth. You recollect that there were at least three places so called in the Old

Testament; this Succoth may perhaps be identical with that mentioned in Gen. xxxiii. 17; Josh. xiii. 27; Jud.

viii. 5; cf. Ps. lx, 6, cviii. 7. Another was situated in the Desert; Ex. xiii. 20; Nu. xxxiii 5. A third bore a

compound name, Succoth-benoth, 2 Ki. xvii. 30, which, unless the Hebrew text be corrupt, means "Succoth

of daughters." Now, the point, which explains why several places were so called, and which is of vivid

interest to us, is that Succoth means neither more nor less than "booths," temporary buildings or shelters or

resting places run up, as was common in the Ancient Near East, for some specific purpose. Wor. Master,

looking back again at the basic account of the casting of the Temple utensils on the banks of the River

Jordan, perhaps we may be justified in suspecting in "Succoth" the temporary buildings, or sheds, or even

Lodges, erected for these ancient workmen.

Critics have arisen often who aver that the accounts in the Old Testament are merely figurative, and who also

have decried our traditions. Archaeology recently has been refuting not a few of such destructive views.

Each of us knows well that with the passage of time words almost invariably evolve in meaning. Care to bear

such evolution in mind will often save one either from distorting or else from casually dismissing as absurd

some mere tradition or legend. Admittedly, no tradition is evidence of historicity, unless it be corroborated

by other evidence. However, the experience of many has taught that too often there is contained in a tradition

some reality, which, though disguised by its archaism, has indeed been transmitted with affection and trust

from generation to generation.

—"The N.S.W. Freemason."

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MASONRY, A PROGRESSIVE SCIENCE.

———<>———

Those of us who are in possession of a fair knowledge of the traditions, history, and experience of

Freemasonry know that the institution has fitted itself to the needs, mental and moral, of those subject to its

beneficent influence down through the centuries. In some benign manner it has proven its value to the vexed

and harassed souls of mankind. The question that must soon be faced is: Can Masonry, unchanged in

structure and methods, be sufficiently flexible to meet and answer the demands of a society fundamentally

and rapidly changing in its needs? Can the fraternity continue to fit the honest needs of the man of average

intelligence and of inquiring mind, to what to all intents and purposes is the dawning of a new time?

We opine that the foundations of Freemasonry rest now as always upon a substratum of common sense. It

existed through the generations because its principles and purposes were in accord with the highest and most

enduring experiences of mankind. As these experiences have enlarged and become more refined, so in

general has the real building of the fraternity been extended to keep pace with the advance. Whether we

believe it or not, we are in the midst of a world revolution involving all the mechanism of civilisation, with

thought already adjusting itself to new conditions.

Masonry is a progressive science and we know that progress means change to meet changing conditions. We,

therefore, agree that upon the solid foundations of the Craft there can and must be built a structure into which

men weary and war-worn can resort for spiritual refreshment and the regaining of a slipping moral strength.

Masonry must not fail of its high purposes, but go on with its worthy and recognised work. A work of its

own creation and always for the benefit of mankind.

—"The Masonic World."

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AUCKLAND NOTES.

———<>———

The popularity of Lodge Papatoetoe, No. 227, was again apparent at the Installation ceremony on 14th

December, when the Temple and refectory were taxed to capacity, well over 200 brethren being present. Bro.

W. Alex. Cairns, an old Wellingtonian, whose Mother Lodge is Waiwhetu, No. 176, was installed into the

Chair by M.W. Bro. Oliver Nicholson, Prov.G.M., P.G.M., accompanied by twenty-two G.L. officers. W.

Bro. Cairns, who is well known in the district in business, bowling and Masonic circles, along with Ms two

brothers, takes a very keen interest in the Craft. The addresses were given by R.W. Bro. Wilfred W. Wright,

W. Bro. Arama T. Begg, G.Purs., W. Bros. R. G. Costen, W.M. of Lodge Ara, No. 1. W. Bro. W. M.

Duncan, of Lodge Ararangi, No. 297, assisted by W. Bro. H. R. A. Vialoux, was G.D. of C. The collection

for the W.O. and A.M. Fund amounted to £14, and plus donations received from the members, totalled a

very fine sum of £65/1/-, a record for the Lodge. A very sumptuous supper in the refectory was very

evidently enjoyed by all, and the piping in, by Bro. Donald Mackay, of a two-decker Xmas cake, made by

Mrs. Cairns, was a very happy episode. Those present were invited to take a piece home to their wives as a

gesture from one Masonic wife to others.

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RUAPEHU NOTES.

———<>———

Lodge Awatea, W. Bro. W. W. Jones, W.M., had a busy meeting in January. In addition to raising two

candidates, the W.M., officers and brethren of Lodge Otangaki paid an official visit. Every seat in the

Temple was occupied and the usual Awatea friendliness was well to the fore.

W. Bro. E. J. Hicken presided over Lodge Manawatu Kilwinning on 8th February, and welcomed the W.M,

and brethren of Lodge Rongotea as official visitors. An entered apprentice was passed to the Second Degree,

and a very enjoyable hour was spent in the refectory after the ceremony.

Two very old and esteemed members of Fending Lodge, No. 41, have passed to the Grand Lodge above,

Bro. J. G. Cobbe and Bro. L. J. Ashworth. At the following meeting of the Lodge the members stood in

silence as a token of respect. The W.M., W. Bro. E. B. Cook, then initiated two candidates to Freemasonry.

The ceremony was most impressive and reflects great credit on the officers of this Lodge.

Rangitikei Lodge, No. 38, February meeting was well attended. Two brethren were passed to the Second

Degree. The W.M., W. Bro. W. A. Sutherland, has a busy time ahead of him. In addition to paying several

official visits, he has quite a lot of work to do for his own Lodge, and those of us who know Bill so well have

no doubt the job will be done to everyone's satisfaction.

The Manawatu Royal Arch Chapter, Ex. Comp. P. W. Morris, Z., exalted two excellent Masters at the

February meeting. There was an excellent attendance of companions, the officers carrying out their work in a

most efficient manner.

Ohakea Air Force Lodge, No. 309, has settled down nicely in its new location. In the past this Lodge has met

at Ohakea, but circumstances were such that a change of location was indicated, and through the kindness of

Lodge Manawatu Kilwinning the Air Force Lodge is now meeting in Palmerston North, and as a result

several brethren have affiliated and joined them, which augurs well for the future.

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TARANAKI NOTES.

———<>———

At this season of the year there is not much to record in the Masonic world, so this month the notes will be

few.

Whangamomona Installation was the principal event and passed off well. The attendance was good and

fairly representative. R.W. Bro. Dr. Simmons, Prov.G.M., was in charge and was assisted by a good team of

officers, including W. Bro. F. W. Hamel, the recently appointed A.G.D.C., W. Bro. T. C. Hobbs, G.Swd.B.,

and W. Bro, Alex. Ferguson G.Std. R.W. Bro. J. C. Barclay gave the Address to the Master, R.W. Bro. J.

McAlister the Address to the Wardens, and W. Bro. Ferguson the Address to the Brethren. The speeches in

the refectory were brief and to the point, and those concerned are to be congratulated on the work completed,

and the visitors started on the homeward journey before 11 p.m. W. Bro. W. Sherrill, the newly-appointed

W.M., has a fine team to work with and should have a very happy year of office.

On 20th February the Eltham Lodge, St. John, No. 95, held its Installation when Bro. K. F. Mehrtens was in-

stalled as Master. He is the son of W. Bro. Fred. J. Mehrtens, P.A.G.D.C., one of the pillars of the Craft in

Taranaki, and on that account, as well as for his own sake, there was a record gathering.

Lodge Stratford held an emergency meeting during the month and initiated a Sergeant in the Armed Forces

by dispensation.

W. Bro. J. C. Taylor, W.M. of Lodge Patea, Kil., No. 18, has been nominated for a second term and will be

installed at the March meeting.

Lodge Kaponga (W. Bro. J. A. Dawson, W.M.) initiated a candidate at the February meeting.

Lodge Ngamotu has still a number of candidates on the way. A Second Degree was worked at the January

meeting.

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SOUTHLAND NOTES.

———<>———

The two "Lakes" Installation meetings, held on 17th February, passed off most successfully. The Installation

of Bro. Albert E. Paterson as Master of Lodge Arrow Kil, was conducted in the afternoon at the Arrowtown

Masonic Temple by R.W. Bro. J. D. Campbell, Prov.G.M., in the presence of a splendid gathering of

members and visitors, including M.W. Bro. E. C. Smith, Pro G.M., and a number of Grand Lodge officers.

W. Bro. Jas. Stobo, Asst.G.D.C., carried out the duties of his important office in a most efficient manner. A

most enjoyable banquet terminated a very happy and successful meeting.

At the conclusion of this function brethren motored in to Queenstown and attended the regular meeting of

Lake Lodge of Ophir and witnessed the Installation of Bro. David Galbraith as Master at the hand of R.W.

Bro. J. D. Campbell, Prov.G.M., ably assisted by W. Bro. Jas. Stobo, Asst.G.D.C., and a number of Grand

Lodge officers. M.W. Bro. E. C. Smith, Pro G.M., was in attendance and took part in the ceremony. A most

enjoyable social hour was held in one of the local tea rooms after the lodge was closed.

When at Arrowtown a number of Grand Lodge officers visited R.W. Bro. G. H. Romans, P.G.W., and

congratulated him on reaching the ripe old age of 102 years.

The attendances at both meetings were excellent, indicating the popularity of these two outlying installations.

The Invercargill brethren returned home on the following day (Sunday) delighted with the trip in every way.

M.W. Bro. E. C. Smith, Pro G.M., has been on holiday at Lake Wanaka.

Lodge Southland, No. 273, held a most successful emergency meeting in January, when four candidates were

initiated by W. Bro. G. Barnes, W.M., and officers.

Southern Cross Royal Arch Chapter, No. 3, resumed activities for the year on 28th February, when W. Ex.

Master F. Logan and his officers conducted the ceremony of "Passing the Veils."

The Installation of Lodge Wairaki, No. 145, will be held on 10th March.

Two annual meetings will be held on 24th March—Lodge Orepuki, No. 137, in the afternoon, followed by

Lodge Tuatapere, No. 210, in the evening.

Lodge Southern Cross, No. 9, recently passed a brother of a sister Lodge to the Second Degree. A similar

action by Lodge Aparima (Riverton) was greatly appreciated.

Ven. Preceptor A. W. Jones and officers of the Southland Knight Templars will conduct their first

ceremonial since the annual Installation at their March meeting.

Lodge Waihopai, No. 189, worked the First Degree at its February meeting. The lodge was in mourning as a

mark of respect to the late Bro. N. Macdonald, Jnr. (recently killed as the result of an air accident in

London).

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OTAGO NOTES.

———<>———

A very successful week has been spent by Grand Lodge officers carrying out the Otago Central Lodge

Installations, commencing with Mt. Ida Lodge, No. 97, at Naseby. An opportunity was taken to invest W.

Bro. Inder, who is 87 years of age, with collar and badge of Past Grand Bible Bearer. Bro. Inder's father was

the first initiate in this Lodge in 1869, and the former has been a faithful member for over 50 years. Mt. Ida

Lodge is in a flourishing condition. There was an attendance of 72 at the Installation.

For the first time for several years St. Bathan's Lodge, No. 126, at Becks, had an evening Installation. The

attendance was excellent, and for its situation and isolation this Lodge carries on remarkably well.

The next Installation was at Wanaka Lodge, No. 277, with an excellent attendance. This Lodge has five

candidates in the offing and is to be congratulated on the improvement over the past few years.

Dunstan Lodge, No. 103, at Clyde, shows splendid progress. The attendance at the Installation was

gratifying, and the Lodge should experience a good year.

A record attendance of 115 brethren assembled at Alexandra for the Installation of Manuherikia Lodge, No.

109.

The ceremony and refectory proceedings were of a high order and indicated the flourishing conditions of the

Craft at this centre.

Cromwell Kil. Lodge, No. 98, held its Installation on the last night of the tour, and there are distinct

indications of this Lodge's improvement after several difficult years.

The first four Installations were presided over by V.W. Bro. E. Archbold, P.G.D.C., Assistant Prov.G.M.,

and the last two by R.W. Bro. J. G. Dykes, Prov.G.M., assisted by a strong team of Grand Lodge officers.

The tour was marred to a certain extent by the falling by the wayside of the Grand Director of Ceremonies

(V.W. Bro. G. Crawford). When the party arrived at Naseby Bro. Crawford had to go to bed at once, and

after the Installation ceremony it was decided to take him to Ranfurly Hospital. Upon enquiry next morning

it was ascertained that he had been operated upon for appendicitis during the night. His condition remained

satisfactory and we are pleased to report that he is making a good recovery. V.W. Bro. G. Glue, P.G.D.C.,

acted as G.D.C. for the tour,

Lodge Oamaru-Kilwinning, No. 82, held its monthly meeting on 17th January, when a brother was raised,

with the R.W.M. of the Lodge in the chair, W. Bro. W. Shirkey.

At its meeting on 7th February, Lodge Oamaru, No. 260, passed a brother, W. Bro. C. McDonald being in

the chair. There was a good attendance of members and visitors.

The Lodge of Waitaki, No. 11, had a splendid meeting on 14th February, when a well-known citizen was

initiated. The W.M., W. Bro. H. C. Cameron, referred to the very fine gesture of R.W. Bro. J. M. Forrester in

presenting the Temple with a new Column for the Master's position of correct Ionic order. R.W. Bro.

Forrester had previously presented a new column for another position, replacing one not in correct style. In

replying, R.W. Bro. Forrester said that he wished to see architecture in the Lodge correctly reproduced, and

had felt the making of new columns a labour of love. He also thanked other brethren who had assisted in

painting, wiring and providing brass candlesticks, etc. A large number of visitors attended.

Royal Arch Chapter Waitaki Kilwinning, No. 8, held its first meeting of the year on 24th January, when an

ex-Master was exalted under the guidance of V.Ex. Comp. J. W. Watson.

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CHRISTCHURCH NOTES.

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The Installation meeting of the Lodge of Unanimity, No. 3, Lyttelton, was held on 6th February, when Bro.

T. J. Harold Harkess, S.W., was installed as Master. The ceremony was conducted by R.W. Bro. A. J. Jones,

Prov.G.M., assisted by officers of Provincial Grand Lodge. Grand Lodge was represented by R.W. Bro. C. S.

Thompson, P.Prov.G.M. R.W. Bro. Charles Flavell, P.D.G.M., who is a Past Master of No 3, was absent in

the North Island on this occasion. The new Master, W. Bro. Harkess, is Scribe E. of Albert Edward R.A.

Chapter, No. 6, Lyttelton.

Lodge Riccarton, No. 276, held its Installation meeting on 20th February, when Bro. Charles D. Marks,

S.W., was installed as Master. R.W. Bro. A. J. Jones, Prov.G.M., conducted the ceremony, assisted by

officers of Provincial Grand Lodge. R.W. Bro. J. N. Du Feu represented Grand Lodge and was accompanied

by a number of Grand officers, including V.W. Bros. Alan F. Fisher, P.G.T., Ross Hepburn, G.Lec., and

Pryce C. Jones, G.D.C., all members of No. 276. At this meeting R.W. Bro. A. J. Jones Prov.G.M., invested

V.W. Bro. Ross Hepburn as Grand Lecturer for the ensuing year.

V.W. Bro. Axel Newton, P.G.Lec., of Dunedin, Secretary of the Research Lodge of Otago, recently visited

Christchurch and attended several Craft and Royal Arch meetings, including Lodge Riccarton Installation.

Canterbury Kilwinning R.A. Chapter, No. 136, held its regular meeting on Saturday, 17th February, when a

visit was paid by Otago Kilwinning Chapter, Dunedin.

United Forces Lodge, No. 245, held its regular meeting on Saturday, 17th February, in Shirley Lodge Hall,

when a visit was paid by the Service Lodge, Dunedin.

Prince of Wales R.A. Chapter, No. 31, held its regular meeting on 21st February, when V.E. Comp. J. C.

Lindsay, First Principal, exalted two candidates to the R.A. Degree. The regular meeting of Excelsior Rose

Croix Chapter, No. 78, was held on 23rd February. The M.W.S., E. and P. Bro. Darcy Doreen conducted the

ceremony of Perfection. The Installation meeting of St. Augustine R.A. Chapter was held on 26th February,

when Ex. Comp. W. A. Mackrell was installed as First Principal by R.E. Comp, F. N. Kerr, Grand Supt.

At the regular meeting of Crown R.A. Chapter, No. 56, the Mark Degree was worked and several candidates

were advanced.

The Installation meeting of Lodge Canterbury, No. 1048, E.C., was held on 15th February, Bro. John A. C.

Frogley, S.W., being installed as Master by R.W. Bro. J. E. Purchase, Dist.G.M. R.W. Bro. A. J. Jones,

Prov.G.M., was present, accompanied by officers of Provincial Grand Lodge.

At the-regular meeting of Conyers Lodge, No. 1916, E.C., on 8th February, there was a large attendance on

the occasion of W. Bro. Robert Eatwell's last night in the Chair.

The congratulations of Christchurch brethren are extended to M.W. Bro. George Russell, P.G.M., of

Wellington, on his appointment as Prov.G.M. for New Zealand of the Royal Order of Scotland.

E. and P. Bro. John F. Hutchinson, 1st General, has been elected as M.W.S. of Beckett Chapter, No. 135, and

will be installed at the regular meeting in March.

W. Bro. H. E. Jarman, Secretary of Lodge Riccarton and Scribe E. of Prince of Wales R.A. Chapter, recently

visited Wanganui on business in connection with the Christchurch Tramway Board.

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NORTH CANTERBURY NOTES.

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Tawera Installation will be held on Tuesday, March 6th, and visitors will receive a good welcome.

Ashley Installation will be held on Thursday, March 8th, and as usual a record crowd is expected.

Cheviot Installation will be held on Saturday, April 7th, and as usual arrangements are well in hand to

receive visitors from far and near.

Mairaki Installation will be held on Friday, April 20th, and will be right up to standard.

Town and country Masters are requested to make, a note of these dates and make an effort to visit these

Installations and enjoy themselves and help the Lodges.

The Masters of Ashley, Mairaki and Tawera wish to thank all lodges in town and country for the support

accorded them during the last year, and hopes that they will be able to give a generous share of their support

to the new Masters.

Ashley Chapter had a very successful meeting recently, and a record lot of visitors, and hope that the city

Chapters will continue to visit as often as possible.

Southern Cross, No. 6, is still busy, and W. Bro. Tavendale anticipates a busy year. Will visitors kindly note

that the Midland bus services run at convenient times for a visit to Southern Cross and enough time to enjoy

their hospitality.

Amuri and Acacia are running in low gear owing to the busy harvest and sheep season. Prospects are good,

and from April onwards they anticipate a busy period—but busy or slack they are always ready to receive

visitors and hope that they will come along in goodly numbers.

Cheviot is getting ready for its Installation meeting on April 7th. On Thursday, March 15th, a special night

will be put on to celebrate W. Bro. John McPherson's very successful year. Anyone who will be about

Cheviot on these days and dates will enjoy a cheery Cheviot welcome.

The Kaikoura Installation was right up to standard, and W. Bro. R. Selby-Williams was installed as Master

for the second year running. There was a very good attendance considering that it is harvest time, which is

very awkward, as it is late this year. R.W. Bro. Alfred J. Jones, Prov. Grand Master of Canterbury, and

officers of Prov. Grand Lodge did a splendid job of work and received a real Kaikoura welcome. R.W. Bro.

C. S. Thompson was with the party and there were many distinguished brethren from North and South. As

usual, the ladies were present at the banquet, and they were thanked for their great assistance. All those who

were not able to raise enough gas to attend will be able to go along next year by train and get out at the lodge

door.

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NELSON-MARLBOROUGH NOTES.

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Lodge Motueka, No. 117, met on Wednesday, 24th January, when a candidate was initiated in the presence

of a good attendance of brethren:

Lodge Motueka is mourning the loss of its Senior Warden, Bro. John Manley Lowe, who was called to

higher service on 22nd February, the funeral taking place at the Nelson Cemetery the following day, in the

presence of a large assembly of brethren of the Motueka and Nelson Lodges, the Masonic Service being

delivered at the special request of our departed brother. Bro. Lowe, who was a highly successful orchardist in

the Tasman district, joined the Craft whilst resident in the U.S.A., and following his return became an

efficient and highly esteemed member of Lodge Motueka, attaining the rank of S.W. He was 42 years of age

and will be greatly missed by the brethren and his many friends, and we extend to his wife and young family,

his parents, brothers, and other relatives our deepest sympathy in the great loss which they have sustained.

The regular meeting of Victory Lodge, No. 40, was held on Thursday, 8th February, when the attendance

was particularly large, including an official visit from Lodge Nelson and many brethren from other districts

who were attending the Annual Conference of the Master Grocers' Association. The Second Degree was

worked, three E.A's. being passed, whilst the Order Paper included two propositions for initiation, two

propositions for joining, and one for rejoining.

R.W. Bro. J. L. Ching submitted a report on the Annual Communication of Grand Lodge, to which he was

appointed the representative of Victory Lodge.

The proceedings in the refectory were most cordial, being supplemented by a number of musical items. The

replies to the Visitors' Toast from so many visiting brethren were most interesting and entertaining.

The Lodge Secretary reports that V.W. Bro. F. C. J. Cockburn, P.G.L., is indisposed and a patient in a

private hospital. We trust that he will soon be fully recovered. W. Bro. A. E. Davies, who was taken ill prior

to Christmas, is, we are glad to say, about again.

Marlborough Lodge of Unanimity, No. 106, held its first meeting of the year on Tuesday, 13th February,

when an E.A. was "passed" to the Second Degree. Two second notices for Initiation were presented. The

Lodge is mourning the loss of its late Treasurer, W. Bro. Bull, a very old and beloved member of the Lodge

for about 30 years. A Lodge of Sorrow was held. Motions of sympathy were also extended to the J.W., both

of whose sons have now made the supreme sacrifice overseas, also to the relations of one of the younger

members of the Lodge, Bro. Robinson, who has been reported as presumed dead after being posted as

missing on operations. Three more of the Lodge members have gone overseas, whilst several others are in

camp awaiting orders. With so many members overseas, many interesting letters are received, and these are

always read by the Secretary after the toast to "Absent Brethren."

The William Ferguson Massey Lodge is to visit Unanimity at its next meeting on 10th March.

An emergency meeting of Southern Star Lodge, No. 735 E.C., was held on Tuesday, 20th February, there

being a Third Degree Working, which was carried out by W. Bro. W. B. Heath, father of the Candidate.

The Trafalgar R.A. Chapter met on Tuesday, 13th February, when two members were "exalted" in the

presence of a good attendance, including visitors from the Victory Chapter.