PEACE AND THE CORNERSTONE--RIGHTEOUSNESS.

–⸱––÷––÷––⸱–

ITH all peoples of the United Nations, Freemasons rejoice that one of the enemies who sought to

destroy our way of life has been utterly vanquished. But with the feelings of rejoicing and relief there

is mingled a sobering knowledge that complete victory is not yet won; that it will not even be won when the

remaining enemy, Japan, has been beaten as decisively as Nazi Germany. Memories of the years since 1918

are yet too fresh to permit indulgence in immoderate jubilation. We see in Europe, and indeed throughout the

world, the signs of these forces that, if unchecked, may yet lead to another destructive world-war. The

unthinking may seek to disregard these omens, saying, "Let us eat, drink and be merry, for tomorrow we

die." The fearful may be overcome by them. But for those who hold fast to faith in a God of Righteousness

there can be neither foolish escape from reality, nor despair. Rather they will take courage that the cause of

righteousness has been thus far vindicated, and will face with strong heart the battles yet to be won, saying

with the prophet Samuel: "Hitherto bath the Lord helped us."

But faith, as we have seen in these years of war, is not faith if it is mere passive belief that somehow every-

thing will come right. That is just wishful thinking. Faith is that form of belief that inspires courageous

action. Of this there is yet great need. We are entering now only upon the second phase of the first stage of

the struggle for peace. In this stage we must, by force, cast out evil. There can be no compromise with evil of

the type that has menaced and still menaces us. Our task is like the task set for Jehu the son of Nimshi when

he was anointed to destroy the evil house of Ahab. Readers will remember the story of that leader—in

character, one may imagine a Churchill of his time, "for he driveth furiously"—to whom came the

messengers of Joram, asking: "Is it peace?" and his indignant answer: "What hast thou to do with peace?

Turn thee behind me." In like manner were the overtures for peace rejected when they were made by the

infamous builders of Belsen, Buchenwald and Dachau. In like manner also must the other believers in

unbridled force be destroyed by the sword of power.

Then will come the third phase of this same first stage —the phase on which we are even now entering in the

western world. Having by power overthrown an evil order, we shall try to apply that same power to establish

an order of righteousness. It is this task that is being faced at San Francisco in the effort to create a world

organisation with power devoted to, and supporting right. It is not an ideal; in its first form it will be far short

of the ideal, with the power held and the authority mainly exercised by a few great nations. But it is an

organization designed to work in a world that is also far from the ideal. Later if the instrument is found to

work effectively, and when the first ordeal has been passed, it will no doubt be improved with a wider

distribution of authority and a greater sharing of power. But for a time, and while evil forces may yet regain

strength, the sword-arm cannot be weakened.

Yet even this is but the first stage; it is power-based prevention of conflict, not peace. For peace is not an

end, in itself, it is the fruit of righteousness. There can be no peace-making with evil. There may yet be many

occasions when the powers of righteousness may have to give to the house of Ahab the answer of Jehu:

"What hast thou to do with peace? Turn thee behind me." The power peace-keeping stage is at best an

interval, an opportunity to make some progress towards the real peace—the peace that has its strength within

itself. It is in this work that Freemasonry may yet be able to play a part of some worth; for as Freemasonry is

mainly personal, so the peace of righteousness is personal. Leagues and covenants, to use a new metaphor,

are the great-superstructure — the walls and the visible building. We may shove them up and support them

with other national and international fabrics, economic alliances, trade agreements, social security, designed

to remove the apparent causes of war. But in the final test the stability of the whole edifice must depend on

the strength of the foundation—which can be none other than personal righteousness. We know this from our

Order; we teach and endeavour to practice it, and we may exert an ever-widening influence in making the

truth known and accepted. Leagues are fashioned from great nations; but enduring and real peace can be

W

achieved only by beginning right at the other end, with peace in our hearts, peace in our dwellings, peace in

our nation, by the practice of justice, truth and charity, and the reign of righteousness. "And the fruit of

righteousness is sown in peace, of them that make peace."

————————

PHILOSOPHY OF LIFE.

–⸱––÷––÷––⸱–

Every person of mature years, and often those who have not yet reached maturity, has a philosophy of life.

He may not be aware of it, but his daily conduct testifies to its presence. It is shown in his aspirations, his

omissions and his shortcomings. It may be a carefully thought out programme of life or it may be the utter

absence of planning—a weak yielding to circumstance and impulse—but in either case it still is a

philosophy.

One man's philosophy recognises duty, responsibility, the obligation to observe the rights of others, and

includes a determination to do the square thing by himself and everybody else. Another's lacks all of; these

and is based on the gratification of personal desire and the intent to do exactly what pleases him most at the

moment. The first marks the man of high character. The latter is the creed of the vicious and irresponsible.

Between them are thousands of other philosophies .of widely variant nature. And, each having carefully

formulated or weakly accumulated a philosophy of life, it is surprising how closely men stick to them.

Ordinarily the man whose philosophy dictates that he be self-reliant, honest, courteous, skilful and generally

of benefit to mankind is just that throughout his life. Similarly, the one who stops at nothing to gain his ends,

who is criminal without remorse, and unmindful of the pain he may cause others, usually comes to the gate

of death with the same despicable character.

Religious teachings are of great aid in the formulation of a noble philosophy. Masonry presents tenets and

principles which also are highly helpful towards the same end. Honesty, brotherly love, charity, truth

helpfulness and temperance are among the qualities that go to make up the philosophy most becoming to

every man who wears the square and compasses.—"The Northern Freemason."

————————

OVERSEAS INTERCHANGE OF TOKENS.

–⸱––÷––÷––⸱–

CORONATION LODGE, No. 127, N.Z., and CORONATION LODGE, No. 5703, E.C.

The war, in spite of its many horrors, has given young men of this Dominion the opportunity to travel far

overseas in the service of the Empire. For those who are members of the Craft, their tasks have been made

more pleasant by the facilities thus provided for fraternising with Freemasons in other parts of the world,

while the members of Overseas Lodges have at all times given our brethren very hearty welcomes to their

Lodges; and nowhere to a greater extent than in the Mother Country.

Bro. E. Brownscombe, a member of Lodge Hinemoa, No, 122, Wellington, attached to Headquarters New

Zealand Military Staff in London, in availing himself of this opportunity to see English Freemasons in their

Masonic homes, visited Coronation Lodge, No. 5703, Kenton, Middlesex, England, a Lodge named in

commemoration of the coronation of King George VI in 1937, and created a lively interest among the

members of that Lodge by mentioning that he had also visited a Lodge in New Zealand bearing their name,

viz., Coronation Lodge, No. 127, Johnsonville, named in commemoration of the coronation of King Edward

VII in 1902, the outcome of Bro. Brownscombe's visit being a suggestion, taken up enthusiastically by both

Lodges, that there should be an interchange of tokens between them.

In execution of this arrangement, Coronation Lodge, No. 127, N.Z., had three gavels and sounding boards of

various New Zealand woods made in the Wellington workshops of the Returned Services Association, these

being enclosed in a casket of New Zealand honeysuckle, with square and compasses inlaid in the top in paua

shell, the completed work reflecting great credit on the craftsmen concerned. The gavels, sounding boards

and case were forwarded to England last year, and on Saturday, 30th September, were presented to

Coronation Lodge, No. 5703, E.C., by R.W. Bro. W. J. Jordan, P.G.W., N.Z., and Past Gd. Warden of

England, on behalf of Coronation Lodge, No. 127, N.Z.

The gavel, sounding board and case from Coronation Lodge, No. 5703, arrived in Wellington recently, being

all made from English oak salvaged from a building in The Strand, London, destroyed in the Battle of Britain

in September, 1940, all the articles being the workmanship of W. Bro. Chas. J. Jones, who was Master of

Coronation Lodge, No. 5703, when the interchange of tokens was first mooted on the occasion of Bro.

Brownscombe's visit. In the report from England, W. Bro. Jones is described as an amateur craftsman," but

his craftsmanship is nevertheless of the highest order, the gavel being a particularly fine piece of work and

probably unique, the head being of dark oak inlaid with a large silver plate, engraved with descriptive details,

while the handle is chromium plated.

The presentation took place at the regular meeting of Coronation Lodge, No. 127, on Saturday, 5th May,

when there were present R.W. Bro. S. M. Stone, Provincial Grand Master, Wellington District, N.Z.C., with

twelve Grand Lodge officers, also R. W. Bro. J. W. Jack, Wellington District Grand Master, E.C.,

accompanied by two District Grand Lodge Officers. In addition there were present 57 visitors, including

eight Masters of Wellington city and suburban Lodges, and there were also in attendance 45 members of

Coronation Lodge, No. 127.

After being announced by V.W. Bro. L. A. McAlister, G.D.C., R.W. Bro. Stone, Prov.G.M., accompanied by

Grand Lodge Officers, entered the Lodge, and then received and welcomed R.W. Bro. Jack, District G.M.,

E.C., and District Grand Lodge Officers.

The ceremonial business of the evening was to pass Bro. S. G. Clements, it being fitting that the candidate

was an Englishman who had served with the New Zealand Forces in the Middle East and had been severely

wounded while there.

R:W. Bro. Stone, Prov.G.M., at the conclusion of the ceremony, requested R.W. Bro. Jack, District G.M.,

E.C., to make the presentation of the gavel, sounding board and case on behalf of Coronation Lodge, No.

5703, to W. Bro. Gilbert Bruce, W.M. of Coronation Lodge, No. 127, prior to this having himself handed to

W. Bro. Bruce a memento Of the meeting in England when the presentations had been exchanged per

medium of R.W. Bro. W. J. Jordan, P.G.W., the memento being a leather-bound volume containing the

signatures of all present at the meeting in Coronation Lodge, No. 5703, the signatures including those of

many notable English Freemasons and many visitors from New Zealand.

The District Grand Master of the English Constitution gave an outline of the events leading up to the

presentation of the gavel, and in handing it over to the Wor. Master of Coronation Lodge, No. 127, expressed

his appreciation of being invited to attend the meeting and being asked to make the presentation on behalf of

their English namesake. He said how fortunate we in New Zealand were in being free from the dreadful

horrors and destruction to which London and many other places in the Homeland had been subjected and

how thankful we ought to be for that wonderful favour. It was appropriate that the articles mutually

presented took the form of the gavel, a working tool possessing deep symbolic significance in many ways.

He extended with this gift the best wishes of the donors, the hope that the gavel would remain a happy

remembrance of the brethren of No. 5703 in London, that the association thus formed between the two

Lodges would be maintained indefinitely, and that continued prosperity would be the portion of the local

Lodge.

W. Bro. Bruce, in accepting the gavel, sounding board and case from R.W. Bro. Jack, District G.M., E.C.,

expressed appreciation at receiving it from the hands of so fitting a representative of the Sister Lodge in

England, and also voiced his pleasure in respect to the presentation and the links forged between the two

Lodges. W. Bro. Bruce referred to what the people of Britain had been through and also to that spirit which

had enabled them to carry on under such great difficulties and eventually achieve victory. He also spoke of

the manner in which the Freemasons of England had kept their Lodges together through all the years of war,

giving visiting brethren from the Armed Forces happy memories of the meetings and generally of the

Freemasons of Britain, referring also to the hospitality received, not only during the present war, but during

the last Great War, from the .people of England by Dominion soldiers. Regarding the gavel, it would be

treasured in Coronation Lodge, No. 127, and would be used by present and future Masters. It was also hoped

that after the conclusion of hostilities, when W. Bro. Jones, of Coronation Lodge, No. 5703, whose name

would always be closely associated with the gavel, expected to arrive in New Zealand, it would be possible

to extend to him a special welcome, and also to any other members of No. 5703 who might visit New

Zealand.

In the refectory, after the honouring of the toasts of His Majesty the King and the Craft, and of M.W. the

Grand Master, W. Bro. M. MacDonald, P.M. of Coronation Lodge, No. 127, proposed the toast of R.W. Bro.

S. M. Stone, Prov.G.M., and Grand Lodge Officers, extending to them a very warm welcome on what he

described as a memorable occasion. In his response, the Provincial Grand Master expressed- his and his

officers' pleasure at being present, and after thanking R.W. Bro. Jack, District G.M., E.C., for attending and

associating himself with the presentation, R.W. Bro. Stone, Prov.G.M., paid a tribute to the Grand Lodge

Officers and the great support given to him by them in the carrying out of his duties.

The toast of R.W. Bro. Jack, District Grand Master, E.C., and District Grand Lodge Officers was proposed

by W. Bro. A. N. Morriss, P.M. of Coronation Lodge, No. 127. In responding, R.W. Bro. Jack expressed

thanks for the welcome extended to him and his officers, also giving many interesting details of Masonic

Charities in England, and pointing out that the end of the conflict of nations would bring new problems in

regard to which Freemasons could be of great assistance in overcoming.

W. Bro. J. S. Sleeman, Secretary of Coronation Lodge, No. 127, proposed the toast of Coronation Lodge,

No. 5703, thanking that Lodge and the Lodges of England generally for the entertainment given to brethren

from the Dominions and expressing fraternal good wishes to No. 5703 in Kenton, on whose behalf a reply

was made by V. Wor. Bro. Col. James S. Martin, P.G.D.C., who had been present in Coronation Lodge, No.

5703, when R.W. Bro. W. J. Jordan, P.O.W., had made the New Zealand presentation and had received from

the English Lodge the tokens for New Zealand. V.W. Bro. Martin gave many interesting details of the

meeting at Kenton.

The toast of the Visitors was submitted by Bro. F. A. Davis, J.W. of Coronation Lodge, No. 127, and replied

to by W. Bro. Middleton, W.M. of Lodge Hinemoa, No. 122.

The Tyler's Toast brought to a close a very successful evening.

————————

RUSSIAN FREEMASONRY ABROAD.

–⸱––÷––÷––⸱–

In the millennial Russian history, Freemasonry appeared but for a short instant, burst into a blazing flame,

illuminated the scene, and was immediately extinguished.

Under such circumstances it is hard for anyone on the outside to understand the profound role Masonry was

destined to play; to estimate what it promised when it was alive, and what it came to mean to the Russian

people after its suppression.

The Russian Lodges were closed by administrative power already in the first quarter of the last century. But

Freemasonry continued to live in the hearts of the Russian people, who deeply cherished its memory.

One feature of Freemasonry—its Orderlike organisation and striving—was always especially close and dear

to the Russian Masons. They were impressed by its hierarchy of formation, by the intricate completeness of

outer forms and rituals; knightly discipline and knightly code.

The Russian intelligentsia—that unique phenomenon—has also been called an Order. And an Order it was,

though, unlike Freemasonry and all Orders, it was not vested with any forms, not embodied in material sub-

stance, and was united only by the unwritten code of self-sacrifice and heroic service to the people that could

often reach singular heights.

However different and even contrary were these two Orders in their material substance, however much in the

course of time did a part of the intelligentsia diverge from certain basic trends of Freemasonry, yet the

Russian intelligentsia, coming partly out of the forbidden Lodges, was akin to it in spirit, and if not a formal

continuation of the Lodges, was an emanation of them.

Or, to put it in this way: the Russian people created their intelligentsia out of the same elements and

nourished it with the same rich sap they gave to the building of the Masonic Temple, and would have

continued to give, had they been permitted to do so.

During the whole of the 19th century, the suppressed Masonry continued to live in the dreams of the

Russians; its reverberated light illuminated Russian life; Russian literature owed its basic tendencies to

Freemasonry.

For a hundred years in numerous families, from generation to generation, the name of a Mason was revered

and glorified. To many, Masonry seemed to be something near, lost, desired. Everything in it seemed

alluring, that which was known and that which remained shrouded in a haze of mystery.

In the past century numerous attempts were made to restore Russian Masonry in defiance of administrative

bans; cases are known of sporadically arising lodges or societies close to Masonry or assuming its forms. In

the beginning of the 20th century there were functioning in Russia secretly (but perhaps not without the

knowledge of the police) the Brotherhoods of Philalets and Martinists. There are even indications, though not

quite verified, that the line of Rosicrucians, where the secret initiations were passed on in an individual order

from the teacher to the pupil, was never broken in Russia. They had their centre in Moscow, and the Moscow

Rosicrucians were supposed to have preserved the highest legacies and traditions of Masons from the time of

Novikov and Schwarz.

Many Russians only waited for an opportunity to join the Brotherhood and to give it all their strength.

Unusual circumstances gave some of them this chance.

Twenty-five years ago, in the vanguard of the present great transmigration which has displaced tens of

millions of people, there appeared in Western Europe Russians who had voluntarily gone into exile. In their

homeland, powers, regimes and ideologies had changed, but Freemasonry continued to be under ban. Here,

in Europe, the Lodges were still allowed their freedom. The Russians joined them, even before they were

quite settled down. Out of the individual initiations there emerged Lodges, Russian in their membership

body, in language, in spirit, and in the renewed tradition.

In one city which contained an especially large number of Russians, there were, among the Blue Lodges

alone, five Russian Lodges of the Scottish Rite and four other Lodges which belonged to other various

jurisdictions.

These primary Masonic cells were followed by more intricate unions. Long before the present war the

Russian Scottish Masonry, assisted by Masonic powers of different countries and more particularly by the

national Masonic Body from which it originated, had created in all their intricacy, all organs of ideological

co-ordination and administrative management which are characteristic of a completed Scottish organisation.

It lacked only international recognition of complete independence, but the Russians under the circumstances

were indeed not even striving for this goal.

It would be unnecessary to dwell on this outer organisation of Russian Freemasonry into a national unit had

it not corresponded to the inner spirit of its work. The Russian Masons and Lodges have really found their

own clearly expressed character. It was probably as much the work of national genius, whose force does not

yield to any control, as that of design and of creative, conscious striving on the part of the brothers.

Undeniably, we were happy to be Masons, and to belong to the Craft was for us a source of considerable

personal satisfaction. But this did not exhaust our interest in the Craft. On the contrary, we never permitted

the personal satisfaction and interest to dominate our attitude toward the Order. Those who took

Freemasonry from a personal angle, seldom remained for long as active members; sooner or later they

dropped out, yielding to the usual "disillusionments" or finding other interests in life.

For the basic Masonic cadre, membership in the Order first of all meant duty and service. It seemed to us—

and only the future can tell whether we were right or indulged in self-deceptions—it seemed to us that it was

our destiny to lift again the extinguished torch, rekindle the flame and, when the hour should come, return it

to our distressed homeland. That was our mission, to restore to the best of our forces and knowledge the

great traditions of the historical Russian Masonry; and to sexist, exist, exist, despite obstacles, despite

hardships—for many of us simply the heavy precariousness of life—despite our own weaknesses and

imperfections; to hold out so as not to break off again the laboriously tied thread, stretching from the great

past to a-glorious future.

For we believed: Freemasonry in its teachings of conjugating the passing with the eternal, in its directness to

God and Man, in its Word and in its Deed—is akin to the Russian soul, and this soul is yearning for it.

It was our happy lot to be able to return to this native Masonic element; but only in order to become workers

in the rebirth of the former tradition, and to be its keepers and guards. It became our duty to preserve and

return to the people this, their own property.

True, every one of the Russian Lodges had its individual character, and they differed amazingly from each

other. But in their common devotion to the teachings and traditions of the past, in their common belief in the

great predestination of the Craft, in the common devotion to a common duty—they were one.

In this ideal and in our common work we were not Russian Masons, not Russian Lodges, but the regenerated,

let it be imperfect, Russian Freemasonry.—Bulletin II, Masonic Club Russia.

————————

THE REDEMPTION OF THE MARK AS THE HONOURABLE DEGREE.

–⸱––÷––÷––⸱–

(By Wor. Bro. Suesskind Kramer, Asst. Dist. G. Sec.)

———

"You who have passed the square;

For your reward prepare,

Join heart and hand

Each with his mark in view,

March with step just and true;

Wages to you are due,

At your command." —Anon.

Recently I have spent some considerable time in the research and study of this particularly distinctive

subject. One must emphasise the distinctive characteristic of this honourable degree, not only because of the

individually distinctive mark which the Mark Master receives, but chiefly because of the remarkable

outstanding philosophic symbolism and allegorical teachings we find in this honourable degree.

This degree is generally described, and usually recognised, as honourable, because of the high moral

principles involved in the tradition on which this degree has been founded.

The history of this degree so far is as yet unable to enlighten us as to its origin. Some Masonic historians are

of the opinion that the Mark Degree forms a part of the Second, as the Royal Arch was of the Third Degree

in the Craft. Others consider it as a special degree emanating from the period of operative Masonry by the

specialised section of "Stone Masons" in former days.

Dr. Oliver says that in ancient Freemasonry the Mark Degree was the intermediate step leading to the Master

Mason's chair, which view seems to support the opinion that it must have been considered as an essential part

of the Second Degree in the Craft, in order to qualify Craftsmen for the Master's Chair.

A candidate who is given this degree is said to be "advanced to the Honourable Degree of Mark Master."

Honourable no doubt it is. And honourable it must be, as I shall endeavour to explain; but in order to

understand and fully comprehend the symbolism of this degree, one must carefully follow the inner meaning

of the allegorical legends on which this degree is based.

One tradition relates that the degree of a Mark Master Mason was instituted seven days after the foundation

of King Solomon's Temple was laid, when the three Grand Masters assembled the Masters of all the Lodges

of Fellow Crafts and conferred on them this degree. At the same time the Grand Masters established these

admirable regulations for the inspection of the materials as they came from the quarries, which so readily

enabled the overseers to detect imperfect work. According to this tradition this degree at its institution was

conferred not only as an honorary reward for previous industry, skill and fidelity, but also as an

encouragement to persevere in well doing; it was also still further designed as a practical means for

preserving due discipline and oversight at the erection of the Temple.

Dr. A. G. Mackey, the great Masonic student, in his "History of Freemasonry," relates another very

interesting legend, to the effect that "at the building of the Temple of King Solomon, a young craftsman

found in the quarries a stone of a peculiar form and beauty and on which was inscribed certain mystical

characters, the meaning- of which was wholly unknown to him. Nevertheless, he carried it up to the

inspectors of the materials brought up for the construction of the Temple, and disingenuously, but

unsuccessfully, attempted to pass it off as a stone wrought by himself. Some time afterwards this very stone,

which had been prepared by Hiram Abif for a special purpose in the building, was found to be wanting. After

a strict search it was discovered among the rubbish and applied to its original destination, in honour of Hiram

Abif, who had constructed the stone and placed his own mark upon it. A representation of this stone in gold

and silver is used as the decoration of the degree, which is since worn by all Mark Masters."

The marks used by the craftsmen in those days are supposed to have been actually invented by Hiram Abif,

such marks being based by him on the combination of the outer and inner lines of the Working Tools, of the

Square, Level, etc. Though they seem to have mathematical notions they were generally geometrical in

character, consisting of a combination of straight lines in various adjustments. Such distinctive individual

mark of each craftsman had to be placed on all his work, so that every craftsman's work could easily be

identified as being his production. By such wise precaution each man was praised and complimented, or

censured and criticised, and then justly rewarded according to his skill and ability.

All legends relating to this degree refer to the actual period of operative Masonry, and as it is not the purpose

of this article to deal with the historical part of the degree, one must therefore consider it in the light of

speculative Masonry, and as such these legends of tradition contain the seeds of high spiritual merit.

In a speculative sense, Mark Masonry is said to have been worked from time immemorial, and according to

Gould's history, a Mark Lodge was working in Scotland in the later part of the sixteenth century (Peebles-

Kilwinning Lodge, 24). The working in various lodges under different Constitutions varied greatly, but as it

is being worked at present we find that just as the earthly Temple can only be completed if we have all the

material ready for it, and even then only if we all work in perfect harmony and unity according to plan. Also

provided that we, as craftsmen, submit all our work to our overseers for examination, in complete confidence

and the strict obedience due from the inferior to the superior. Otherwise the work is at a standstill. So, in a

speculative sense, it is symbolical of the purely spiritual edifice which we have to build and complete.

Human nature being what it is, the craftsman finding a ready-made stone, beautifully finished and artistically

created, is tempted to hand in this stone, to save him the labour in making another one of his own; but with

fatal results, for not only is the stone rejected, but he is also accused and charged as an impostor. And in

addition his spiritual edifice is also at a standstill, because he cannot build with material that belongs to

someone else, and so he learns that for his own edifice he must supply his own material. Yet justice must and

will prevail. The craftsman is told to search for the rejected stone again, and on its recovery he is able to

complete his spiritual edifice, because the rightful owner receives his reward and honour.

What a wonderful and prophetic lesson we all learn in the construction of this our spiritual edifice. We have

the opportunity of distinguishing ourselves by producing the most important part, by creating a superior

"keystone," which is not only the foundation, but will also strengthen and adorn the complete structure of our

spiritual edifice.

In the ceremony of advancement in this Degree, apart from being dignified and very impressive, the

unselfish doctrine and mystic stone prove most inspiring. When he is given the honour in selecting his mark,

he is thereafter given his jewel, which carries a definite obligation and responsibility to his brother Mark

Master. The mark then has an additional purpose, as it can also be used as a pledge if the owner is in distress.

The brother Mark Mason has to respond to his relief with the warm heart of brotherly love, at the same time

he is under an obligation to redeem his pledged mark as soon as it is within his power to do so.

A better explanation, a finer expression or a more , beautiful description of the Mark Jewel, I have as yet to

find, than that of the great Masonic philosophical student, Dr. A. G. Mackey. In his "Encyclopaedia of

Freemasonry" he says: "This mark is not a mere ornament appendage of the Degree, but is a sacred token of

the rights of friendship and Brotherly Love, and its presentation at any time by the owner to another Mark

Master would claim from the latter certain acts of friendship which are a solemn obligation among the

fraternity. A mark thus presented for the purpose of obtaining a favour is said to be pledged, though

remaining in the possession of the owner. Nor can it be again used by him until, either by the return of the

favour, or the consent of the benefactor, it has been redeemed; for it is a positive law of the Order that no

Mark Master shall pledge his mark a second time, until he has redeemed it from its previous pledge."

In my humble opinion I consider that it is this redemption of the mark that has its profound effects, and is,

therefore, of paramount importance in this honourable degree.—"Masonic Journal of South Africa."

————————

EULOGY OF LATE W. BRO. GEO. SMART, P.G.P.

–⸱––÷––÷––⸱–

(By W. Bro. W. H. Humphrey, P.A.G.D.C.)

———

"I said to the man who stood at the gate of the years, `Give me light,

that I may walk into the unknown.' He replied, 'Go out into the

darkness and put your hand into the Hand of God, that shall be to you

better than light, and safer than the known way.' "

. . . Fifty years! It is no use asking the majority of the brethren present to cast their minds back 50 years; two-

thirds of you were not born 50 years ago; but I ask you to look back as far as you can remember: your child-

hood days, your school days, your secondary school days, your apprenticeship days, when you were

preparing for the walk in life you had decided upon, your coming of age, your young manhood days, and

with most of you, your marriage; in fact, think of the many things that have happened to you and the places

you have visited. It seems a long, long way back, doesn't it? Then I want you to remember that for all that

time and years before W. Bro. George Smart was an active member and officer of Stratford Lodge, No. 75

on the Register of the then young Grand Lodge of New Zealand, and that for 50 years he had been a Past

Master.

It may surprise many of you to know that in the years gone by W. Bro. Smart was the outstanding Ritualist

of the Lodge, and could always be relied upon to take the place of, and give the charge for, any brother who

at the last minute was prevented from being present. Of late years his memory had failed him somewhat. For

many years he had been a P.G.L. officer, having been Grand Steward and later Grand Pursuivant.

Visiting in the early days of the Lodge was a very different thing to what it is now. Then a visit to Opunake,

New Plymouth or Patea meant two days away from business, or nearly so, because the double journey was

too much for the horses. Bro. Smart's conveyance was always at the disposal of the Lodge, and later, when

motors came in, his car was always available.

Two memorable meetings, and ones which I think were among the most pleasant, if not the most pleasant. to

our brother, were those when some years ago the Lodge presented him with a suit of Grand Lodge Regalia,

and the meeting in March last when he celebrated the 50th anniversary of his being installed in the chair of

K.S.

I knew him well in private life, and always found him willing to give or do when called upon.

We cannot Judge. The Master once said, "Two men went up to the Temple to pray, the one a Pharisee and

the other a publican. The Pharisee explained to God what a very fine fellow he—the Pharisee—was, what he

did, and what he gave, and all the rest of it; and he thanked God that he was 'not as other men—nor as this

publican.'" The publican did not even dare to lift his eyes to Heaven, but stood afar off, and smote upon his

breast and said, "God be merciful to me a sinner." You remember our Master said, "This man went down to

his house justified, rather than the other."

George was a regular attendant at his Church, and for very many years never missed Communion. Now he

has gone from us, and in the words I quoted at the commencement, has gone "Out into the darkness," but

with, we trust and believe, his hand in the Hand of his God.

In conclusion, brethren, and remembering him who has gone, let us pray in the beautiful words of the

hymn—

"Hold Thou Thy Cross before my closing eyes,

Shine thro' the gloom and point me to the skies,

Heaven's morning breaks and earth's- vain shadows flee,

In life, in death, O Lord, abide with me."

—So mote it be.

————————

BRETHREN IN WELLINGTON HOSPITALS.

–⸱––÷––÷––⸱–

COMMITTEE REPORT NO. 13.

———

Lewisham Hospital: W. Bro. W. R. Andersen, Lodge Otaihape, No. 142; W. Bro. H. Boon, Lodge Whetu

Kairangi, No. 201.

Ewart Hospital: Bro. R. Hobbs, Lodge Connaught, No. 187.

Public Hospital: Ward 2—Bro. T. Wells, Lodge Brooklyn, No. 132 Ward 5—Bro. K. L. Livingston, Lodge

Hataitai, No. 285; Bro. W. Skinner, Lodge Coronation, N. 127. Ward 22—Bro. James, F/0, Lodge Taia, No.

229. Ward 27—Bro. Albert King, Lodge St. Andrew, No. 32. Ward 28—Bro. Cecil King, Lodge Waterloo,

No. 13. Ward 29— Bro. S. McDonald, Unattached. Eye Ward—Bro. Pearce, Lodge Coronation, No. 127.

Victoria Ward—Bro. Eric Harris, Lodge Karori, No. 247.

All the above-mentioned brethren are making steady progress, and the Committee would esteem it a favour if

any brethren who may be visiting any of the above hospitals would get in touch with these brethren and

speak a few words of good cheer to them.

————————

OBITUARY.

–⸱––÷––÷––⸱–

W. BRO. WALTER GEE, P.G.D.

———

The death occurred on 14th May of one of the beloved brethren of the district in the person of W. Bro.

Walter Gee, P.G.D. (1912). He was initiated on 22nd September, 1904. In 1908 he was invested as S.W. and

served as W.M. 1909-10, and as Secretary in 1912-1915, and 1916-1919. In 1912 he was honoured with the

G.L. rank of Grand Deacon. He was presented with a Past Master's Jewel in 1919, and elected an Hon.

Member in the year 1942. He served as Lodge

Trustee from 1922 to 1945. He was also a most

enthusiastic Royal Arch Mason, being a Charter

Member of Huiroa Royal Arch Chapter, No. 47. He

served as 2nd Principal in 1922 and 1st. Prin. in

1923, and Grand Sojourner in 1927.

During his long Masonic career of 41 years he took

a very active part in all affairs connected with the

Craft. He played a very prominent part in the

establishment and erection of the Masonic Temple,

Gore. As Treasurer of Lodge Waikaka he rendered

excellent work in putting the finances of this

Masonic unit on a sound footing. By his passing,

the community at large and the Masonic fraternity

in particular have lost one who was at all times held

in the highest esteem and who will be missed by a

wide circle of friends.

————————

THE LEAVEN.

–⸱––÷––÷––⸱–

It seems to me that there are two aspects in which Freemasonry may be regarded. From the Lodge goes out a

great wave of noble ideals. Where the crest of that wave will break we do not know, but we do hope and We

do pray that that wave may not break too soon, but may sweep forward carrying everything with it in its

good influence, and spreading itself over society and over the community, bringing health and life wherever

it goes. That dispersion of the ideals of Freemasonry is the thought of Freemasonry in its broadest sense. But

there is another aspect of Freemasonry which, I think, touches us as individuals much more closely, and it is

this which I have referred to before, and to which I think it is fitting to refer a second time. It is this: that

Freemasonry, and the value and influence of Freemasonry, depends on the individual actions of each

member of a Lodge. It is like the leaven that leavens the lump. Speaking from that point of view, the

workings of Freemasonry are unseen and almost imperceptible. They can only be judged by thy results, but it

is surely true that by the acts of each individual brother will the Craft be judged, and it behoves every single

one of us to see that by our lives and actions we are living up to our pledges and to the principles laid down

in the V.S.L. When we can, each one of us should think that what we are doing and the life we are leading is

the standard by which Freemasonry as a whole will be judged. It behoves us to apply a simple test, and

perhaps the best test is consideration of the great principle of brotherly love.—M.W. Bro. Sir Charles

Fergusson, Past Grand Master, New Zealand.

————————

GIVING THANKS.

–⸱––÷––÷––⸱–

James IC. Remick, 32°, San Diego, Calif.

———

As it has done since time was, the earth ball again rolls into the position we call the Autumnal Equinox, and

Nature sheds her bounty, the fruition of what has been sown in the past. Nature is ever-generous when her

laws are undisturbed by theorists and price-mongers, and from the dim past down to our day man has been

impelled to express gratitude and voice his thanks for the evidence of abundance he finds about him,

Cultured races that have occupied the planet have set up days of worship and thanks, and accompanied their

ceremonial gatherings with feasts. Much of their curricula is being repeated in our seasonal observances of

today. Giving thanks to the Creator is not an invention only within the historical activities of humanity. It has

been inherent within man from the days of Eden, and it is interesting to note another exhibition of creation

expressed in the Old and New Testaments, that in Exodus we find gratitude offered for the expectation of

blessings to be vouchsafed, and in Revelations thanks are given that the abundance has come to fruition.

The origin of the Thanksgiving festivities handed down to us seems to have been Oriental. Fall festivals were

observed with splendour by the Babylonians, and research would lead us to believe that the residents of

Babylon were not as corrupt as some would wish to have it so. The Jewish people of that day and time were

held captive for many years in Babylon and freed by Cyrus the Persian in 536 B.C. It is but natural to assume

that, during their long residence within the culture of Babylon and Persia, some of the customs would be

absorbed and practised in later periods. The feast of Tishri is not of Jewish origin, but is a ceremonial of

thanksgiving during the Jewish fall month of Tishri and is probably a holdover from the captive days.

The Pilgrim Fathers, at the close of their first year in a strange land, a year filled with suffering and loss,

gave thanks to the Giver of all good things for their first harvest, and thus originated the day of Thanksgiving

off this continent. The unsung heroine, Sara Josephs Hale, a lady of letters and high ideals, began in 1846 her

crusade for the nationalisation of Thanksgiving Day. President Washington, in his proclamation, chose the

last Thursday in November as the day for thanks, and President Lincoln, after seventeen years of effort by

Sara Hale, issued the first proclamation since that of Washington, reiterating the -original made by the Father

of our Country, and from that time until a very recent date officialdom has not attempted to disturb a very

acceptable calendar.

As there is nothing new under the sun, only a discovery of things that already are, so our day of thanks is a

repetition of similar days of the past. But the giving of thanks involves far more than a perfunctory hour's

visit to religious services and a thoughtless abundant repast. The sincere offering of thanks is from within, a

silent praise and appreciation for the intangibles of Creation that make the expression of abundance possible

to us and forever recurring. As prayer is the heart's sincere desire, so should thanks he an outpouring of

gratitude for the opportunities to love and serve our brethren and all creatures; thanks and praise for the

innumerable occasions that have been- and are to come, to express ourselves as sons and daughters of the

One Father; thanks for the assurance of life immortal in which to accomplish all of what we have aspired to

in our loftiest moments of introspection; thanks for the hallowed presence in the years bygone of a noble

mother and for her gentle strength that is ever about us; thanks that, though there may seem to be tumult in

the world, there is a Light that never fails and that Light shall prevail.—"The New Age."

————————

MAN'S INHUMANITY TO MAN.

–⸱––÷––÷––⸱–

GRAND COMMANDER'S MESSAGE.

———

The startling contrast between what Freemasonry teaches and what one sees and knows is going on in the

world today causes one to pause and wonder how such things can be happening in the same world

simultaneously.

When man has once been freed, even partially freed, from the shackles of selfishness, when he becomes

imbued with a desire- to help his fellow-man, he finds it hard to learn the rudiments of war. It involves a

temporary setting aside of all that he has been taught from childhood up, even though he realises that forces

beyond his personal control have brought about such a change.

While admittedly war can never be made a humane activity, nevertheless civilised nations have set up rules

that are designed to eliminate deliberate barbarities, especially upon civilians. Unfortunately, Germany and

Japan, two countries which the Western Nations have heretofore preferred to regard as civilised, have so dis-

regarded all rules of decency that they have automatically placed themselves outside the pale of desirable

fellow humans.

Discount as one may the atrocity stories coming out of Eastern Europe and the Japanese-infested Southwest

Pacific and China, there still remains too large and unrefuted an assemblage of evidence to, allay one's fears

that the worst has happened and "man's inhumanity to man" has been in the ascendancy. Poland, Yugoslavia,

Greece, Russia—in fact, wherever the Nazi has had the upper hand, there have gone with him, as a

fundamental of his programme, forced labour, hunger, torture and death.

One does not need to recount in detail the mass murders committed in the countries just named nor the de-

liberate efforts made by the Nazis to exterminate other races, in order to realise the far-reaching effects of

their cruelty. Neither does one have to go beyond the acute consciousness of race inferiority to explain much

of the Japanese brutalities that have shocked the civilised world. The Japanese knew that the Western World

regarded them as an inferior race and looked down upon them. Hence, when the Japanese by his treachery

started a war which the white man was not then prepared to fight effectively, the Japanese resorted to the

vilest and most brutal treatment of his enemy prisoners in order to prove to himself and to the world that at

long last the Japanese were a superior race and the white race an inferior one. Informed Japanese observers

give this explanation.

But whatever the explanations put forth by Germany and Japan, the fact remains that they have brought upon

themselves the loathing of the rest of mankind and that they have placed themselves at the direct opposite of

all that Christian teaching has brought to the world down the centuries—ideals of honour, justice, truth and

kindness. —"The New Age,"

————————

EQUALITY.

–⸱––÷––÷––⸱–

The Talmud says: "One should never show preference for one child above his other children, as for the sake

of two selas (silver dollars) weight of silk, which Jacob bestowed on Joseph in preference to his other sons,

the brothers became jealous of Joseph, and the development brought about the migration of Jacob and his

sons into Egypt."

It is a very good Masonic lesson to practise equality, without any discrimination of creed, race, and

nationality, because are we then not all children of the one God, Who created us alike in His own image and

likeness? We see the consequence of such a preference exercised by Jacob of unequality. The common right

is nothing more or less than the protection of all, pouring its rays on each. This protection of each by all is

Fraternity.

Equality is a great moral truth, which Freemasonry wisely proclaims. It declares that, in the Brotherhood of

Masons, abstractedly all are on an equal basis, allowing, of course, properly for that difference of rank which

is one of the necessary conditions of human society. In fact, as one man's intellect excels another, or one

man's wealth surpasses another, so we have various lots and callings and positions among men; but in the

Lodge all are abstractedly equal before the Great Architect of the Universe, the only distinction being that of

moral wealth or Masonic knowledge.

Equality produces the most beneficial effect upon the human heart. Any Mason who would dare to attempt

among the Brethren to claim the precedence which his conventional, position in society may give him would

disgrace the/philosophy of the Order.—Rabbi H. Geffen, 32°, F.P.S.

————————

The M.W. the Grand Master, Sir Cyril Newell, paid an official visit to the Lodges on the Main Trunk line.

The gathering was held at Lodge Otaihape, No. 142. There was a large attendance and all the Lodges in the

adjacent districts were represented, also a large number of Grand Lodge officers. The proceedings took the

form of a reception. W. Bro. McPhail (Worshipful Master) tendered a welcome from the Lodge, and R.W.

Bro. J. A. Nash, Provincial Grand Master, delivered an address of welcome on behalf of the Ruapehu

District, making special reference to the keen interest the Grand Master was taking in the Craft right

throughout New Zealand. He also referred to the address delivered by the Grand Master at his Installation,

when he made special reference to matters concerning Freemasonry.

The Grand Master thanked them for attending in such large numbers and he delivered a most inspiring

addresss. He also referred to the dark days of the war, and how the Great Architect had delivered us from the

hands of our enemies and made us a strong and virile nation. His address right through was listened to with

marked interest by the brethren. Solos were sung by Bros. McRae and Vickers, and both items were very

much appreciated.

In the refectory the usual toasts were honoured and a further interesting address was given by the M.W. the

Grand Master. During the evening the Grand Master took the opportunity of meeting all the brethren

individually.

The brethren of the Main Trunk Line will long remember the visit of the M.W. the grand Master.

————————

CZECH COMENIUS LODGE.

–⸱––÷––÷––⸱–

On October 27, 1944, in London, England, a very interesting and enjoyable meeting was held at Freemasons'

Hall on Great Queen Street, by Comenius Lodge in Exile. This Lodge was under the National Grand Lodge

of Czechoslovakia before that country was overrun by the Germans and Masonry was suppressed. A number

of the members are in exile in other countries, and those in England, with the consent and approval of the

United Grand Lodge of England, revived Comenius Lodge and designated it as representing the Grand

Lodge of Czechoslovakia in Exile. This Lodge resulted from the Czechoslovak Masonic Club in London and

is evidence of the strong devotion that the Czech brethren have for Freemasonry.

At this session, however, a sad note was introduced as it was announced that three of the Czech brethren in

England had passed away. The meeting was opened by the Grand Master, Brother P. Korbel, who welcomed

the visitors, among whom were some very notable brethren—A. Burnett Brown, who is Provincial Grand

Master for Middlesex; C. H. Thorpe, of the Royal Masonic Hospital; F. E. Bruijning, of the Grand Lodge of

Holland, and many others of London rank and officers of English Masonic bodies.

The principal address was delivered by Brother J. Heron Lepper, P.A.G. Reg. and Librarian to the Grand

Lodge of England. His address was of instructive matter pertaining to the customs and regulations which are

proper in all regular Masonic bodies. He made the statement that the first Masonic Lodge outside of the

British Isles was in Prague, in 1724, started by a Czech nobleman who was said to have received the degrees

in London. A rousing vote of thanks was given Brother Lepper for his address, and a Diploma of Honorary

Mastership was given Brother A. Burnett Brown, who had proved to be such a staunch friend to the Czech

brethren. The meeting was brought to a close by singing the British and Czechoslovak national anthems.

At the dinner which followed toasts were given to the King, to the President of Czechoslovakia, to the Grand

Masters of the United Grand Lodge and of the National Grand Lodge of Czechoslovakia in Exile.

Right Worshipful Brother Bruijning of Holland mentioned the interesting fact that Jan Amos Komensky (Co-

menius) spent many years of his exile in Holland and died there, being buried at Harden.

—"The New Age."

————————

SOME RULES FOR LIVING.

–⸱––÷––÷––⸱–

Not to be dilatory in commencing the day's work.

Not to magnify undertaken duties by seeming to suffer under them, but' to treat them all as liberties and

gladnesses.

Not to call attention to crowded work or petty fatigues, or trivial experiences.

Instantly to reply to temptations in thought.

Learn how unintentionally forbidding and depressing tone and look may be if there is not an inner peace.

Before censuring any obtain from God a real love for them. Be sure that you know and that you allow all

allowances which can be made. Otherwise how ineffective, how perhaps unintelligible, how perhaps

provocative, your best-meant censure may be.

Oh! how well it doth make for peace to be silent about others, not to believe everything without discernment

and not to go on easily telling things.

Heal the wounds which in time past my cruel and careless hands have made.

Not to feel any uneasiness when my advice or opinion is not asked or is set aside. . . .

To bear blame rather than share or transmit it. . . .

When credit for my own design or execution is given to another, not to be disturbed—to give thanks.

—From "Prayers, Public and Private," by the late Archbishop Benson of Canterbury.

————————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

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

———

NEW SOUTH WALES-1943-44.

612 Lodges, 72,289 members, a gain of 5853.

Special Communications held 17th July and 14th June, and Quarterly Communications held 8th September,

8th December, 8th March and 14th June, M.W. Bro. Lord (now Earl) Gowrie, V.C., P.C., G.C.M.G., C.B.,

D.S.O., presiding at two, and the Pro Grand Master, M.W. Bro. Major-General F. A. Maguire, at the others.

V.W. Bro. E. W. Pees, who was invested as Grand Tyler at the age of 87, was congratulated.

Grand Lodge authorised the purchase for £37,000 of the land adjoining the Sydney Temple, fronting

Castlereagh and Goulburn Streets, making with the two existing blocks one complete block approximately

200ft. x 160ft.

A proposal that the Grand Master (unless the Governor General or the Governor of the State), the Pro Grand

Master and the Deputy Grand Master should not continue in such office for a longer period than three years

was defeated.

At the June meeting a farewell message was received from M.W. Bro. Lord Cowrie, in which he expressed

his pride in the raising of £7000 for "The Gowrie Scholarship Trust Fund" for helping the children of those

who made the Supreme Sacrifice in the war. His departure from Australia terminated nine years of office as

Grand Master.

194 children were being sustained by the William Thompson Masonic School and Hostel.

1190 patients were admitted to the Masonic Hospital and 927 operations were performed.

Grants to various hospitals and charitable institutions from the Benevolent Fund amounted to £1310, in

addition to £1000 to the Freemasons' Benevolent Institution, which latter fund granted £12,444 for the relief

of annuitants.

6249 were initiated, 2162 joined, 1602 called off, 796 died and 160 were struck off.

One Master Mason died at the age of 95, one at 92, two at 91 and one at 19.

The Library Committee reported the issue of 747 books.

The Reviews of other Jurisdictions include an extract from New Zealand's Grand Master's address.

Grand Master: M.W. Bro. Major-General F. A. Maguire, C.M.G., D.S.O., V.D., Sydney.

Grand Secretary: W. Bro. James S. Miller, Sydney.

Grand Representative of N.Z.: M.W. Bro. Aubrey Halloran, P.G.M., Sydney.

Grand Representative at N.Z.: R.W. Bro. James Rod, P.G.W., Wellington.

———

NORTH DAKOTA-1944.

120 Lodges, 10,707 members, a gain of 117.

55th Annual Communication held at Fargo, 20th and 21st June, M.W. Bro. R. Gilbertsen, G.M., presiding.

"While the opening was well conducted, some of the Grand Officers did not make themselves heard. Purging

of the Grand Lodge is made easy as a result of seating by Districts with the Deputy in charge taking up the

pass word."

Two veterans of former wars acted as Colour Bearers—Brother W. Fulton Burnett (120), a veteran of the

Spanish-American War, 1898-99, and Brother George H. Russ, Jnr. (1), a veteran of the Spanish-American

War and a Colonel in World War No. 1. The Stars and Stripes with the Union Jack were placed on the right

and left of the Grand Master. Following this a verse of "America" and "God Save the King" were sung.

One Lodge surrendered its Charter.

310 brethren were raised, 103 affiliated, 219 reinstated, while 192 demitted, 217 died, and 107 were

suspended N.P.D.

The Trustees of the North Dakota Masonic Foundation reported that by reason of the greatly improved

economic situation Old Age assistance and Social Security requests for aid had been small.

The Proceedings state that no feature of the Grand Lodge session was more inspiring or uplifting than the

masterly address of the Grand Orator, W. Bro. Alexander G. Burr, enthusiastic Freemason and distinguished

Justice of the Supreme Court, entitled, "We Are Freeborn."

Contributions by the brethren of North Dakota to the Masonic Service Center Fund amounted to $23,483.

116 Masonic books and 2221 general reference and educational books were circulated by the Library.

The Grand Secretary, who was elected to that office for the 35th time, gave notice of his intended retirement

upon completion of his 35th year.

The Reviews cover North American Grand Lodges only. Grand Master: M.W. Bro. Hjalmer W. Swenson.

Devils Lake.

Grand Secretary: M.W. Bro. Walter T. Stockwell, P.G.M., Fargo.

Grand Representative of N.Z.: W. Bro. Clinton D. Lord, Park River.

Grand Representative at N.Z.: R.W. Bro. Chas. N. Cathie, S.G.W., Wellington.

———

COLORADO-1944.

147 Lodges, 30,580 members, a gain of 1161.

84th Annual Communication held at Denver 19th and 20th September, M.W. Bro. Herschel Horn, G.M.,

presiding.

The Chairman of the Committee on Correspondence presented an eight-page report dealing with

Membership, American Masonic War Effort, Physical Qualifications, and Freemasonry in a New World.

1707 were initiated, 292 admitted, 318 reinstated. 610 died, 213 demitted, 138 were suspended and 1

expelled.

The Grand Lecturer reported that 38 Masters were able to confer but part of the Degrees, and one was unable

to confer any part of any Degree.

Approximately 700 Master Masons assembled in the Cathedral Room of Colorado Consistory on the evening

of the first day to hear M.W. Bro. Luther A. Smith, P.G.M. of Mississipi, deliver an address on "Free

Masonry's Place in the World To-day,"

Next day the annual Oration "Masonic Charity" was presented by Grand Orator S. Stuart Krebs.

The rule regarding Qualifications of Candidates was amended to read as follows:—"A candidate for the

degrees shall be a man at least twenty-one years of age at the time his petition is presented to the Lodge,

freeborn and of sound mind and body, provided that in case he possess any physical defect which might

render him incapable of learning the work, or becoming proficient in the art, or cause him to become a

burden upon the Fraternity, the petition may only be received by special dispensation of the Grand Master

issued after a full presentation to him of the material facts. The petitioner shall be of good character and

reputation and possess a belief in one ever-living and true God. No Lodge shall confer the Entered

Apprentice Degree upon a candidate who does not meet the foregoing requirements."

After Grand Lodge was closed the Actual Past Master's Degree was conferred on various Present and Past

Masters. Grand Master: M.W. Bro. John R. Clark,

Glenwood Springs.

Grand Secretary: R.W. Bro. Harry W. Bundy,

Denver. Grand Representative of N.Z.: M.W. Bro.

George C. Twombly, P.G.M., Fort Morgan.

Grand Representative at N.Z.: M.W. Bro. George

Russell, P.G.M., Wellington.

————————

THE WORLD'S -MOST ANCIENT MASONIC LODGE.

–⸱––÷––÷––⸱–

MOTHER KILWINNING LODGE, No. 0.

———

(By W. Bro. A. Holmes-Dallimore, P.M. (England, Scotland and Ireland).

———

As you know, several requests have been made to me for some particulars of Kilwinning, No. 0, the most

ancient Lodge, the jewel of which I have had the pleasure of wearing for some twenty-five years. The Lodge

is more affectionately known as "Number Nothing" and the "Mother Lodge" (meaning the Mother Lodge of

Freemasonry), and in acknowledgment of its most tremendous age and well-known history, as a Lodge, far

exceeding that of any other in existence, the Grand Lodge of Scotland turned down all other claims to

priority as groundless, and placed this one at the head of all others in their jurisdiction. Its title is "Mother

Kilwinning No. 0."

Here, then, in response to the requests made to me are a few notes connected with it.

The town of Kilwinning—once only a village—is one of great age, and lies in the county of Ayrshire, on the

west coast of Scotland; it is about four miles east of Ardrossan, the favourite seaside resort of Clyde

trippers—and opposite about the middle of the Isle of Arran, and some seven or eight miles north-west of

Kilmarnock.

"Mother Kilwinning" Lodge was first known as "The First Metropolitan Lodge of Europe" (note the word

"Lodge" and not anything appertaining to a Trade Society). Dr. Mackie, in his Lexicon of Freemasonry, says:

"The little village of Kilwinning was the birthplace of Freemasonry," and in an old parchment writing of

1658 the Lodge of Scoon and Perth, No. 3, declares that "the Kilwinning Temple of Freemasons was the

Temple which was first instituted in Scotland." It is one of the oldest traditions of Scotland that the

Provincial Grand Master of Ayrshire became ipso facto Right Worshipful Master of Mother Kilwinning

Lodge. A letter to the writer says: "We are recognised all over the world as being the Mother Lodge of

Freemasonry," and a most eminent and highly placed brother, both Masonically and socially, wrote saying:

"Nothing has happened to affect Mother K.'s priority in point of age."

The colours of the Lodge are green and gold, which were adopted as the official ones of the Grand Lodge of

Scotland, after it was constituted in the most ancient Lodge room in the world, that of St. John's Chapel, of

Lodge Canongate Kitwinning, No. 2, at Edinburgh.

In generations long passed away, this Lodge, which Schaw the "Meister of Wark and Warden of the

Maisonis" in his "Statutes" of 1599 referred to as the "heid" Ledge of Scotland, possessed, as he stated,

"many old actis and statutis." These, unfortunately, were lost in a disastrous fire that took place in 1544.

William Schaw was well in touch with the chief city of Scotland—Edinburgh—where Kilwinning was

scarcely known or heard of, or its Lodge either, as against local ones or trade Societies of which he did know

something. This seems to have unduly influenced him, and he "thocht it neidful and expedient"—that

Kilwinning which he admitted was the' "heid" Lodge of Scotland, should be put down into second place, and

he tried very hard to force the astounding humiliation upon her. She resented it with very righteous

indignation, and, of course, refused to tolerate it. Than her, no other Lodge had ever been a Grand Lodge,

granted Charters for other Lodges—of which there were and still are so many—or held such a record.

Finally, the Grand Lodge of Scotland after its formation took the whole matter into consideration and the

ridiculously fanciful claims of others, turned them all down as untenable against Kilwinning, acknowledged

her with the title of "Mother Kilwinning," with the number "0" and placed her—permanently and definitely

for all time—at the head of all Scottish Lodges.

In those ancient days it was not the custom for Masonic Lodges or Societies—Operative or Speculative—to

make official notes, "minutes," or similar entries of their work or proceedings, and people who have never

belonged to or even visited the most ancient Lodges—as Lodges and not trade Societies—for some of the

latter would have us believe they were Lodges long before they were—or examined in situ their old

historical and traditional claims, have no right whatever to assume authority and say that such bodies did not

exist, do what they did, and have no justification whatever for their world-renowned fame, just because there

happen to be very few, or according to their prejudiced ideas, no written paraphernalia of their remoter

proceedings still in existence. The author, therefore, offers no apology for quoting a few items from the

history of old Mother Kilwinning, of which he has been a member for some twenty-five years, and in whose

ceremonial work he, as a Past Master of the Scottish Constitution—though an Englishman—has several

times had the privilege of taking part. Also he has thoroughly examined and studied its history. The Lodge

still stands today in even more vigorous life.

In 1128 a number of Masons of and about Kilwinning responded to the call of King David I. of Scotland and

journeyed south-east to Edinburgh to help build the Abbey and the Palace of the Holyrood.

In 1140 the Masons of Kilwinning began to restore their Abbey. On the top of the author's parchment

certificate of membership which is printed in green there are three circular pictures, surmounted by an

interwoven Circle and Triangle (the emblems of eternity and the deity), enclosing a capital letter "G." The

first picture shows the ruins of the ancient "Chapter House," overgrown with weeds, bushes, etc., with the

date 1140 beneath, when a start was made to repair it.

In 1193.—On the 14th December, 1858, a document known as a Charter was granted by Kilwinning to the

Lodge of Scoon and Perth—afterwards No. 3—which gave the date of Lodge Kilwinning as four hundred

and sixty-five years before-1193—as the approximate date of its foundation. The old minute, in fact, recites

that the Lodge "proceided" from Kilwinning the first Masonic Lodge established in Scotland.

In.1286 the Lodge was presided over by King James, who was the "Lord Steward of Scotland," when two

Free or Speculative Masons were admitted, one being an English Earl—Gloucester—and the other an Irish

one—Ulster.

1314.—King Robert the Bruce presided at the Lodge and then and there instituted the Masonic Order of

Heredum de Kilwinning.

He afterwards instituted the Rose Croix from Jerusalem. He again presided over the Lodge after the Battle of

Bannockburn, which was fought on the 24th of June, 1314. The Lodge was afterwards presided over by the

third son of King Robert II.

In 1491 King James IV. "held a Masonic Festival at Kilwinning."

It is amazing the pull this unique Lodge has on the imagination of brethren in all parts of the world, and the

increased respect and stability which the Craft enjoys in and through its wonderful past, and also in the fact

of its existence at this very day. Its ramifications are worldwide, its work almost beyond belief, and its

standing unassailable. In 1920 the author made some casual inquiries as to the amount of work generally

done by the Lodge, when he found that in the previous year alone there had been some 208 Initiates or

"Intrants,"' and 176 candidates for affiliation—joining—and the M.M.M. Degree, which is part of the Second

Degree in Scotland, and administered under the authority of the Royal Arch.

Men from all parts of Great Britain go to be initiated in "Number Nothing" and sometimes from overseas as

well.

An English friend of the writer's desirous of entering Freemasonry spoke to him about it, and had a choice of

Lodges and names for possible reference, but as soon as he heard something about the oldest Lodge in the,

world and learnt that the Craft was even more serious than he thought it, no other Lodge would suffice for

him. He was at the time down on the south coast, so he was proposed by the author, seconded by a member

relative living in Glasgow, and travelled with his proposer from Euston to Kilwinning, took his admission,

went over to Edinburgh, spent an afternoon with him—(mostly at the wonderful organ)—in the world-

famous St. Giles' Cathedral, and came back to London by the east coast night train, thus making over one

thousand miles for him. Another friend did the same thing from London—about eight hundred and fifty

miles. Both brethren subsequently joined English Lodges.

There are three Masters in this as in all Scottish Lodges —viz., the Right Worshipful Master, the Depute.

Master and the Substitute Master, both of which latter are appointed by the former and sit on his left. The

Immediate Past Master sits on his immediate right. The Provincial Grand Master, who is always the R.W.M.

of this Lodge, gets little opportunity of attending its meetings, which are very many, and as the I.P.M., the

previous Prov. G.M. of some years back, is not always available, the Depute Master presides. The office-

bearers are elected and installed at the same meeting—viz., on St. Thomas' Day (the 21st of December in

each year).—"The Masonic World."

————————

THE ONLY WAY.

–⸱––÷––÷––⸱–

Wilber E. Sanford.

———

In contemplating our achievements as Masons, our minds may be divided between two conflicting emotions,

joy and fear—elation that our society was chosen as an instrument of Almighty God to advance His

Kingdom on earth, and the apprehension that our labours are not sufficient to the end. This manifest

insufficiency is due to some deviation in the past which suffered the splendour of ritualism to eclipse the

importance of the philosophy which constitutes the foundation of Freemasonry and without which it cannot

endure.

Mankind is interested mainly in that with which it is acquainted and understands. Therefore, to gain and hold

the interest and promote the comprehension essential to its perpetuity, our Order must supplement Ritualism

by a system which will interpret its hidden meaning and amplify its symbolism, which is seldom self-

explanatory.

It is essential to recognise the worth of ritualism in its sphere, which is the outline of the sublime truths

developed by Masonic doctrines, but there its utility terminates for many. It fails to compass the full intent of

the curriculum. It does not serve as an incentive to mental exertion. Its monotony has a tendency to diminish

initiative and eventually dulls the interest of the performer and the auditor. The creative impulse of the

human mind rebels against pursuing a stereotyped course and demands free opportunity to employ

constructive methods of endeavour. Indeed, the royal road to knowledge is built upon the experience of

others, but its attainment is only through the enfoldment of one's own inherent powers, actuated by the desire

to know and united with the faculty to acquire. The seeker after knowledge must be afforded the opportunity

to investigate for himself the arts and the sciences recommended by Masonic authorities.

It was the design of Freemasonry to build a house where God should be reverenced, where wisdom should be

venerated, and where knowledge should be acquired and disseminated. For these purposes Freemasonry

erected stately and superb structures. The facades proclaimed dignity and wisdom. The interiors displayed

the symbols characteristic of its profession. There was established a system of instruction consistent with its

exalted design. The Holy Scriptures and the Ancient Mysteries have supplied characters and incidents which

were woven into splendid ritualistic ceremonies. Tradition, art and science, and life's activities have

furnished materials from which have been devised lectures which are at once impressive and constructive.

However, all this alone will not suffice to exalt Freemasonry to the high estate to which it aspires and lays

claim. The individual must be incited to find, to shape, to polish, if you please, the keystone for himself.

The volume of instruction afforded by the ceremonies and lectures as presented in the Lodge, profound and

impressive as they are, far exceed the period of time necessary for proper reception and assimilation by the

auditor. Consequently, too many of the newly-made brethren leave the Lodge, confused and bewildered by

the copiousness of material which arouses in their minds a fear that it is too abundant for ready

comprehension. Thus, unless some action is taken to ameliorate this condition, they lose interest as active

members. To alleviate this situation and promote an intelligent conception of its teachings, this Institution

must resort to a supplementary course to gain and hold the attention, the interest, and the activity of the

brother.

If a like number of hours as are now employed in ceremonies and lectures were devoted to study and

research, in which all who so desire may participate, the resultant interest might solve the problem.

Our numerical strength is great; our wealth of worldly possessions is great; our influence in the social and

political field is attended by greatness; but does our greatness extend beyond the bounds of that strange spell,

a name? Are we discharging our responsibilities in a manner commensurate with our privileges? Or are we

so dazzled by the splendour of ritualism that we have lost sight of the importance and necessity of the

philosophy which constitutes the indestructible basis of our art? For only when our souls are so exalted by

Masonic philosophy. only when our spirits are so elevated by the beauty of Freemasonry, only when our

minds are so imbued with the wisdom of Masonic doctrines that we have become more than mere dues-

paying units, shall we have attained our full stature as Sons of Light.—"The New Age.".

————————

AUCKLAND NOTES.

–⸱––÷––÷––⸱–

The expression "unique" has often been used in reference to Masonic gatherings, but the term might with

perhaps more justification than usual be applied to two meetings of the St. Andrew's Lodge, No. 8, which

have been held recently.

At its December meeting the Lodge held, in accordance with long-standing custom, its annual "Haggis

Night," and this as always was a very largely attended and happy gathering, some 400 brethren being in

attendance. It is not however the special features of the traditional accompaniments of the annual meeting

that occasion this paragraph. The meeting was notable in a very different connection, in that two Initiates

were admitted to Freemasonry who were each a son of an active P.M. of the Lodge, and, in one case, a

grandson also of a P.M.

The candidates were the son of W. Bro. T. C. Webster and grandson of R.W. Bro. J. D. Webster, P.G.W.,

both P.M.s. and active members of the Lodge, and a son of W. Bro. Harry French, P.G.Swd.B., also a P.M.

of No. 8, and a very familiar figure in Auckland Masonic circles. R.W. Bro. J. D. Webster was Master of the

Lodge in 1896 and is a foundation member of the Grand Lodge of New Zealand.

The secrets of the Degree were communicated by the two respective fathers of the candidates, and the

Address at the N.E.C. was delivered by R.W. Bro. J. D. Webster. The M.O.P. was explained by W. Bro. H.

French. The Address after Inv. was given by W. Bro. J. Stormont, the W.M. of Lodge First Temple, No. 302,

a daughter Lodge of the St. Andrew's.

Special refectory proceedings, having regard to the particular features of the evening, brought to a close a

memorable function.

To bring the admission of these brethren to a fitting conclusion, they were raised at the regular meeting on

17th- April, and on this occasion the W.M., W. Bro. B. A. T. Craig, handed the gavel to R.W. Bro. J. D.

Webster, who assumed the chair, and the P.Ms. of the Lodge conducted the ceremony of "raising" in the

traditional Scottish Working. W. Bros. T. C. Webster and H. French raised their respective sons. The secrets

were communicated by W. Bro. W. W. Raff, the Ex. Secrets given by W. Bro. T: Bailey, the Traditional

History by W. Bro. J. Stone, and the Wardens' Chairs were assumed by W. Bros. T. J. Fleming (S.W.) and

W. H. McKinney, P.G.S., the former in accordance with custom presenting the W.Ts.

The work of the acting W.M., R.W. Bro. J. D. Webster, was a remarkable achievement for one who will in

the near future be celebrating his 50th year as a P.M., and it can be granted to few brethren to participate in a

ceremony in the same capacity and with the special features of this one.

————————

HAWKES BAY NOTES.

–⸱––÷––÷––⸱–

The Installation meeting of Lodge Tauhara, No. 307, held at the Masonic Temple, Taupo, on 7th April, was

very well attended, there being present about 120 members, including approximately 23 Grand Lodge

officers, representing Hawkes Bay, Ruapehu and Waikato districts. It has been usual to hold the refectory

proceedings at the Spa Hotel Lounge, but as this was not available this year the Town Hall was used.

The monthly meeting of Lodge Abercorn, No. 30, held on Monday, 16th April, was well attended, Lodge

Bedford paying an official visit. The work set down for the evening was a 1st Degree.

There was a very good attendance at the regular monthly meeting of Lodge Te Mata, No. 298, on

Wednesday, 18th April, when the ceremony was an initiation. The work was carried out in a very efficient

manner, and the candidate proved a very interesting initiate.

The formation of the new Lodge, Services Lodge, of Hawkes Bay, is now more a fact than a thought. The

Petition was presented to the Board of General Purposes on 18th April, and contained the names of 107

brethren. No further information is yet available as to consecration date. The first principal officers designate

have been approved and are as follows:—W.M., W. Bro. I. J. S. George, P.M. Lodge Haeata; S.W., Bro. A.

D. M. G. Laing, of Lodge Te Mata; J.W., Bro. Tom Foster, of Lodge Abercorn, No. 76; Deputy Master, Bro.

A. K. Johnston, P.M. Lodge Haeata; D.O.C., W. Bro. S. I. Jones, P.M. Lodge Heretaunga, No. 73. It is

expected that the new Lodge will be number 313, but this has not yet been confirmed. Best wishes are

extended for the future welfare and progress of this new Lodge.

Bro. C. Laverty, of Lodge Abercorn, No. 30, has received word that his son, who has been a prisoner of war

in Germany, is now safe in England. Brethren of the district rejoice with Bro. Laverty in this good news.

W. Bro. A. K. Johnston, of Lodge Haeata, has been confined to hospital for some weeks. We regret to learn

of W. Bro. Johnston's illness and wish him a speedy recovery to good health.

V.W. Bro. G. E. Bott, Grand Chaplain, is about again, but is taking things very quietly. Our best wishes for

continued improvement to normal health.

W. Bro. Ron. Davis, of Lodge Omarunui, was a very welcome visitor to Lodge Te Mata last week. Ron is

always welcome and is very consistent in his visiting.

V.Ex. Companion E. L. Little, P.Z., has been another consistent visitor, and has regularly accompanied R.

Ex. Comp. Elliott, Grand Supt., in his Grand Chapter duties. Grand Chapter honours must surely be the

reward for services so cheerfully rendered by our very worthy Companion.

The Annual Convocation of Heretaunga Chapter, No. 38, took place on 5th May, when E. Comp. C. S.

Samuelson was installed as 1st Principal. (We regret these notes were received too late for inclusion in the

May issue.)

————————

TARANAKI NOTES.

–⸱––÷––÷––⸱–

Lodge Patea Kil., No. 18, had a very fine meeting on May 9th, a good attendance of members and several

visitors, good work and a splendid fraternal spirit, all combined to make a successful gathering.

On 15th May Lodge St. John, No. 95 passed a brother on behalf of Lodge Moa, No. 110. The W.M. and

officers of Moa paid an official visit to the Eltham Lodge at the same time.

Mt. Egmont Lodge, No, 670, E.C., paid a visit to Lodge Ngamotu, No. 48, on 23rd May.

Lodge Te Henui, No. 281, is still going strong, and on 5th May visited and brought with them to Lodge

Whangamomona two candidates for the Second Degree. The work was done by Lodge Whangamomona, and

the W.M. cordially thanked Te Henui for the courtesy extended.

Egmont R.A. Chapter had a very good meeting at Inglewood on 7th May. There was no ritual work, but V.

Ex. Comp. W. H. Humphry gave an impressive lecture on "The Splendours of the Heavens."

Mt. Egmont Chapter, No. 670, E.C., exalted a candidate at the April meeting, seven Past Zs. as well as the

officers taking part in the ceremony.

The Installation of the S.W., Bro. W. Brown, into the chair at Lodge Manaia took place on 14th May, and the

evening was an outstanding success. R.W. Bro. Barclay was Installing Master and the ceremony passed off

without the slightest hitch. Everyone to whom work had been allotted was in his place and did the work well.

The Prov. G.M. gave a good rendering of the Address to the Master. W. Bro. Hobbs, G.Swd.B., gave the

address to the Wardens, and W. Bro. A. Ferguson gave the address to the brethren. The refectory

proceedings were very bright, and the Prov. G.M., Dr. Simmons, gave another of his in, structive and

interesting addresses. A feature of Lodge Manaia is the number of youthful members.

Bro. Harold Butchart, S.W., was duly installed into the chair of Lodge Taranaki on 17th May. There was a

good attendance and the ceremony, conducted by the Prov. G.M., R.W. Bro. Simmons, was carried out

according to the arranged programme. The address to the W.M. was given by R.W. Bro. J. C. Barclay,

P.Prov.G.M., that to the Wardens by W. Bro. E. C. Hayton, P.G.Std.B., and to the brethren by W. Bro. A.,

Ferguson, S.Std. As always, the refectory proceedings were bright and happy.

The Installation of Ex. Comp. S. R. Veitch as First Principal of Turuturu R.A. Chapter took place on 21st

May, the Second and Third Principals being respectively Ex. Comps. Ure and Edwards. A splendid

attendance of Comps. and visitors, included some from far-off parts. V.E. Comp. W. A. Veitch, father of the

newly-installed Z., was present and gave a very fine address in the refectory.

V.E. Comp. Watt, G.Swd.B., who had not been able to attend Grand Chapter Cony., was invested by M.E.

Comp. McAlister, P.G.Z.

Honoured just two months ago by the brethren of Taranaki at a special meeting to celebrate the 50th

anniversary of his Installation as W.M., W. Bro. George Smart passed away early this month. Very many

brethren attended a Lodge of Sorrow and the graveside ritual was read by the W.M., W. Bro. W. E.

Williams.

There was a fair attendance of brethren and PMs. at the usual monthly meeting of Lodge Moa, No. 110, in

April. It was also the first meeting of the newly-installed Master, W. Bro. Edgar Wright, and his officers for

the year. Greetings were received from Lodge Whakatane, No. 198, by a former very highly esteemed P.M.

of Lodge Moa, W. Bro. J. G. Mulholland. He expressed extreme pleasure in renewing old friendships.

Congratulations were sent to W. Bro. A._Leech, V.D., P.G.D.C., and Mrs. Leech on the occasion of their

golden wedding.

————————

RUAPEHU NOTES.

–⸱––÷––÷––⸱–

For many years past Bro. A. P. Guthrie has rendered outstanding service to the Craft by acting as Grand

Trumpeter at the various Installations throughout the territory, and it was very pleasing to see the large

number of G.L. officers, Past Masters, and brethren, headed by R.W. Bro. J. A. Nash, Prov.G.M., at Lodge

Moutoa, Wanganui, on 26th April, when Bro. A. P. Guthrie was installed as W.M. by R.W. Bro. A. B.

Christensen, P.Prov.G.M. Practically every Lodge in the district was represented as a token of appreciation

of Bro. Guthrie's services.

On 26th April an event of some importance took place at Horowhenua Chapter, Levin, when V.E. Comp. P.

W. Morris, and 26 Companions of Manawatu R.A. Chapter, paid an official visit. The visitors conducted the

ceremony Of Advancement and were afterwards royally entertained by the Companions of Horowhenua,

who intend to return the visit in the near future.

As usual there was a very large attendance at Lodge Awatea on 28th April, when W. Bro. R. B. Jordan, his

officers and brethren initiated two candidates. Considering this was the first meeting since the Installation the

degree work was of a very high standard and augurs well for the future.

The Manawatu Kilwinning Lodge held its regular May meeting on 10th May, W. Bro. G. M. Rennie, W.M.,

being in the chair. Two candidates were initiated. Kilwinning has a lot of work ahead of them, and the

brethren of this Lodge must feel very pleased at the progress that is being made.

W. Bro. E. B. Cook, W.M. Feilding Lodge, presided over the regular monthly meeting in April, when the

Past Masters conducted the ceremonial of the Third Degree. Official visits were received from the Manawatu

Kilwinning Lodge and Lodge Te Awahou. Feilding Lodge also held an emergency meeting in May, when a

candidate was raised. The newly-raised brother is in the R.N.Z.A.F., and it is pleasing to see every endeavour

is being made to complete the ceremonies for our brethren in the Forces.

At the May meeting of Manawatu R.A. Chapter, V. Ex. Comp. P. W. Morris, Z., adjourned the Chapter for

the purpose of opening a Council of Red Cross Knights. This having been done R.E. Comp. W. A. Waters,

G.Supt., installed V. Ex. Comp. Len Wood as M. Ex. Chief, after which all the Companions of the Chapter

who had not taken this Degree were elevated. Every endeavour is being made by this Chapter to work the

Royal Ark Mariner and the Red Cross Knights once each year, and the Companions are eagerly looking

forward to the next working of these degrees.

R.W. Bro. J. A. Nash was the Installing Master at Lodge Te Awahou on Saturday, 19th May, when Bro.

Luke Fletcher was installed. Incidentally, this is the 28th occasion that our R.W. Bro. has performed this

ceremony at Te Awahou. There was a large attendance of officers and visitors, the various offices being

filled by W. Bros. W. P. Henderson, E. H. Brewer, P.A.G.D.Cs.; J. Ross, P.G.S.; V.W. Bro. S. H. Snell,

P.G.C., W. Bro. A. S. Guthrie and Bro. J. H. Datson. The W.M. was addressed by the Prov. G.M., the

Wardens invested by W. 'Bro. C. H. Thorby, P.G.S., and addressed by W. Bro. C. Hausmann, P.G.D.; the

officers by W. Bro. P. W. Morris, P.A.G.D.C.; W. Bro. H. R. Thorburn. P.A.G.D.C., addressed the brethren.

A very fine Honours Board was unveiled to the memory of W. Bro. R. Rangiheuea by R.W. Bro. J. A. Nash,

Prov.G.M., who paid a fitting tribute to our brethren of the Native race. A very pleasant hour in the refectory

concluded the ceremony.

————————

SOUTHLAND NOTES.

–⸱––÷––÷––⸱–

The Installation of Lodge St. John, No. 94, held on 17th May, attracted a large attendance of members and

visitors. The ceremony of installing Bro. Geo. H. Gibbs as Master was ably carried out by R.W. Bro. T. M.

Rankin, P. Pro G.M. The duties of D.C. were carried out by W. Bro. E. J. Race, P.G.D. The following Past

Masters of the Lodge assisted R.W. Bro. Jas. Manson, P.Prov.G.M.:—W. Bros. A. M. Helm, J. F. R.

Darragh, T. C. Sim, N. M. D. Riddle, H. S. J. Craig, J. S. Lipscombe, P.G.D., Chas. W. Wilson, P.G. Purs.,

and K. H. Smyth.

R.W. Bro. J. D. Campbell, Prov.G.M., was present at this meeting, accompanied by a good following of

Grand Officers.

Excellent attendances are being recorded by the Combined Social Committee.

A number of officers and Companions of Wallace Royal Arch Chapter, No. 34, paid a fraternal visit to

Southern Cross R.A. Chapter, No. 3, on 23rd May, taking with them a candidate to be acknowledged as an

Excellent Master.

W. Bro. F. C. Pedler, at one time a most enthusiastic member of Lodge St. John, 94, was present at the recent

Installation and took part in the ceremony.

Several Invercargill members of the Zealandia Consistory, No. 10, and the Red Cross of Constantine visited

Dunedin on 19th May and took part in the regular meetings of these Masonic units.

Members of Lodge Southland. No. 273, visited Lodge Fortitude, No. 64, on 19th May, in order to see two of

their members.

Ven. Preceptor A. W. Jones and officers of the Invercargill Preceptory of Knights Templars conducted the

degree of Knight Templar at the quarterly meeting, held on 10th May, in the presence of a good attendance

of members.

M.W. Bro. E. C. Smith, Pro G.M., and a number of members of Lodge Harvey, No. 49, attended the recent

Installation meeting of Lodge Hercules, No. 36 (Otago).

Unfortunately this meeting clashed with the regular monthly convocation of Huiroa Royal Arch Chapter,

held on the same date, when R. Ex. Comp. G. H. Brown, Grand Supt., and a number of Grand officers,

visited Huiroa, No. 47, and witnessed a good rendition of the Mark Degree by W. M. Master R. W. Jones

and officers.

Brethren of Lodge Harvey, No. 49, in strong force attended divine service at the Gore Anglican Church on

20th May, when V.W. Bro. Powell, P.G. Chap., preached an appropriate sermon.

A similar service was held in Knox Presbyterian Church, Invercargill, on 27th May, when members of Lodge

Waihopai, No. 189, in strong force, together with several members of sister Lodges, attended and

participated in a very inspiring service.

Lodge Victoria, No. 147, is making elaborate preparations for a Victory Ball, to be held in the Forth Street

Temple, as one of their efforts towards the Peace Memorial campaign.

Past Masters of Lodge Waihopai, No. 189, with W. Bro. H. C. Mackenzie, P.A.G.D.C., in the chair, will

work the ceremony of "raising" at the June meeting.

The W. Master officers and a number of members of Lodge St. John, No. 94, recently visited Lodge

Mokoreta, No. 63, taking with them a candidate to be passed.

An outstanding feature at the recent Orepuki Installation was the presence of the ladies at the refectory

proceedings.

W. Bro. J. L. Cheyne, P.G.S., the senior Past Master of Lodge Southern Cross, No. 9, and Tyler for many

years to the five Invercargill Lodges, will be presented with a Tyler's Jewel to mark his many years of

faithful service.

The Invercargill Freemasons' Hall Company has inaugurated a per capito system of payment by the tenant

Lodges working in the Invercargill Temple.

Lodge Harvey, No. 49, is at present working at high pressure. Three candidates were initiated at their regular

meeting, held in May, followed by four more at an emergency meeting held later in the month.

A member of Lodge Star of the East, No. 1335, E. C. Cairo, was passed at the May meeting of Lodge

Wallace.

Lodge Southern Cross, No. 9, has decided to present to the Hall Company a handsome pair of silver square

and compasses to be used by the various Masonic units working in the Temple. This presentation is being

made to perpetuate the memory of the late Bro. C. E. Borne.

The annual Installation of Master and the investiture of officers of Lodge Taringatura, No. 100, held on 19th

May, proved a most successful function. R.W. Bro. J. D. Campbell, Prov.G.M., attended, accompanied by a

strong following of Grand officers, and installed Bro. G. W. Gillespie as Master. There was an excellent

attendance of members and visitors.

Installation meetings will be held this month by Lodges Southern Cross, No. 9, and Fortitude, No. 64.

Ex. and Perf. Bro. A. W. G. McKee, the newly-installed M.W.Sov., and officers of Murihiku Rose Croix

Chapter, No. 36, conducted the ceremony of Perfection at the quarterly meeting, held on 30th May. A well-

known Past Master of Lodge Wallace, No. 129, came forward for the ceremony.

Officers and brethren of Lodge Southern Cross, No. 9, who recently visited Lodge Oceanic, No. 154

(Dunedin), and worked the First Degree, were delighted with the treatment they received at the hands of the

Otago brethren.

W. Bro. St. Clair McGregor recently spent an extended holiday in Invercargill.

————————

OTAGO NOTES.

–⸱––÷––÷––⸱–

There have been several highlights in this district recently, the foremost amongst them being the Installation

of the Services Lodge, No. 237, on Anzac Day. The Board of I.M. was formed at 11 a.m., and after an

excellent ceremony the Lodge resumed at 6 p.m., the R.W. Prov. G.M. being accompanied by over twenty

present and past G.L. officers, while there was a record attendance to witness the remainder of the ceremony

and the inimitable Anzac service specially featured by this Lodge. The refectory proceedings were of the

highest order, the keynote of the visitors' remarks being the necessity of controlling the flood of membership

now set in (14 were proposed that evening), limiting the size of Lodges, and watching that newly-initiated

members were not disappointed when they discovered that they may have to wait many years before

preferment comes their way.

A very pleasing ceremony was performed by our Prov. G.M. (R.W. Bro. J. G. Dykes) at St. Clair Lodge, No.

246, at their last meeting, when W. Bro. I. Turnbull was presented with a Past G. Tyler's regalia on behalf of

the local G.L. officers as a token of regard for the splendid work he put into organising and secretarial duties

for the Annual Convention in November last.

South Otago put on its worst weather for the Grand Lodge team which conducted the Installation ceremony

of Clinton Lodge, No. 183, on 4th May, Bro. J. G. O. Judd being installed as Worshipful Master. There was,

however, a very good attendance of local members and visitors. The ceremony was presided over by V.W.

Bro. H. Archbold, Asst.Prov.G.M., assisted by M.W. Bro. W. Lishner, P.G.M., and instead of .the usual

refectory, a very successful dance was held in the Town Hall, a large crowd being present.

The Installation meeting of Hercules Lodge, No. 36, at which Bro. Keith Rodgers was duly installed as

W.M., marked a unique and interesting occasion, in that M.W. Bro. Wm. Lishner, P.G.M., who had 40 years

previously been installed as W.M. of this Lodge, had the privilege of conducting the ceremony. As a tribute

to M.W. Bro. Lishner, and to express the esteem in which he is held by the brethren, an invitation to him to

conduct the Installation ceremony, which he performed with his usual efficiency, was greatly appreciated by

the brethren present. M.W. Bro. E. C. Smith, Pro G.M., was present and paid a tribute to M.W. Bro. Lishner

for the great interest he had maintained in Hercules Lodge, in which he had been initiated 46 years ago, as

well as in his many other Masonic duties. Notwithstanding the severe wintry conditions, the attendance was

almost a record one, brethren coming from all parts of Otago and Southland, most of them having to

negotiate flooded areas to be present.

A most impressive and pleasing ceremony took place in Achilles Lodge, No. 310, at its last meeting, when

V.W. Bro. Allan Staveley, P.G.C., in his usual thorough manner, dedicated a V.S.L. presented by W. Bro. E.

Syrett, P.G.P., to the Lodge. This volume is reputed to be at least 90 years old. No brother left the Lodge

without feeling greatly inspired by the dedication address. This Lodge is more than justifying its

consecration, and the spirit of brotherhood being engendered amongst its members is already the object of

most favourable comment amongst brethren in and out of Dunedin.

At its meeting on 18th April, Lodge Oamaru Kilwinning, No. 82, worked a Third Degree, two candidates

being raised under the guidance of the R.W.M., W. Bro. W. Shirkey.

Royal Arch Chapter Waitaki-Kilwinning, No. 8, held its monthly convocation on 25th April, when V.Ex.

Comp. J. W. Watson, as Z., presided over the ceremony of Exaltation.

Lodge Oamaru, 260, was pleased to have its Master (W. Bro. C. McDonald) present at its meeting on 2nd

May to open and close the Lodge, after his recent indisposition. The work—a First Degree—was led by W.

Bro. H. Light-wood, who was assisted by some Past Masters.

The big event of the month was the Installation meeting of The Lodge of Waitaki, No. 11, on 9th May, when

Bro. J. G. Sceats was installed as Master. The Prov. G. Master (R.W. Bro. J. G. Dykes) presided, with V.W.

Bro. G. S. M. Crawford, G.D.C., in charge of the ceremony. M.W. Bro. W. Lishner, P.G.M., was also

present, along with R.W. Bro. H. A. Lamb. P.G.W., G. Sec., and V.W. Bro. C. G. Hedge, Pres.B. of G.P., all

assisting. Others taking part were V.W. Bro. W. Miller, P.G.D.C., and W. Bros. E. D. Watts, P.G.S.; H. J.

Jenkins, P.G.S.; D. H. Scott, P.G.S.; T. Corrigan, G.S.; W Shirkey, W.M. of Lodge Oamaru Kilwinning, No.

82; C. McDonald, W.M. of Lodge Oamaru, No. 260, and A. H. Chapman, W.M. of Lodge Kurow, No. 164.

W. Bro. Blackgrove was assisted at the organ by a small orchestra, and Bro. L. T. McLelland rendered a

most suitable solo. There was a good attendance, though some Lodges were unable to be present in force. In

the refectory the Prov. G.M. spoke of the need for still more efforts regarding assistance for unfortunate

brethren and their dependents, and gave details of cases and their treatment. He paid a glowing tribute to the

work of V.W. Bro. J. S. Duncan during his period as Asst. P.G.M. of Otago. R.W. Bro. Lamb referred to the

difficulties attached to the changing location of Grand Lodge, and hoped that any delay in effecting the

change this year had not militated against the work. He also, along with V.W. Bro. Hedge, spoke of the work

of assisting brethren and citizens generally, the latter also referring to the work of rehabilitating brethren and

civilians, in which work V.W. Bro. Hedge is especially interested. The desirability of forming new Lodges

was stressed, and it was hoped that more would soon be consecrated, as with the influx of new members

there was little chance for preferment for many younger promising brethren in large Lodges.

At the May meeting of Lodge Oamaru Kilwinning on the 16th, a candidate was initiated and a brother

accepted for affiliation. A returned brother was welcomed back, and this is becoming general with most

Lodges.

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CHRISTCHURCH NOTES.

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The half-yearly meeting of the Prov. G. Lodge of Canterbury was held on 28th April, R.W. Bro. A. J. Jones,

Prov.G.M., being in the chair. There was a large attendance. The usual reports were submitted by the

Presidents of the Prov. Boards of General Purposes and Benevolence and by the Prov. G. Secretary. R.W.

Bro. Charles Flavell, Past Deputy G.M., who represented Grand Lodge, presented the Patents of Office to the

officers of Prov. Grand Lodge. A very happy hour was spent in the refectory afterwards, when the toast of

the Prov. G. Master was proposed by W. Bro. R. B. Cape-Williamson, P.G.Lec., and the brethren had the

opportunity of meeting Masonic friends from distant parts of the Province.

The Installation meeting of Lodge Shirley, No. 263, was held on 8th May, when Bro. Leonard W. Barwell,

S.W., was installed as Master, the ceremony being conducted by R.W. Bro. A. J. Jones, Prov.G.M., assisted

by officers of Prov. G.L.

At the regular meeting of Lodge Riccarton, No. 276, on 15th May, the Master, W. Bro. C. D. Marks, initiated

a candidate. An emergency Meeting was held on 30th May, when the First Degree was again worked.

The Masters' and Past Masters' Lodge, No. 130, held its bi-monthly meeting on 16th May. Bro. H. A. Jarden,

P.M. of Lodge Shirley, No. 263, read a paper entitled "Why some Masons do not go to Lodge." There was a

large attendance and a good discussion. It was felt that the Masters' and Pastmasters' Lodge is doing good

work in giving an opportunity for the discussion of current problems through papers of this kind.

On 26th May the Masters' and Pastmasters' Lodge paid an official visit to Lodge Koranga, No. 197, Timaru,

when a combined meeting of the Lodges in Timaru was held under the Charter of Lodge Koranga. The W.M.

(W. Bro. Guy Calvert) and officers of the Masters' and Pastmasters' Lodge took over the Chairs and

conducted a meeting with discussion exactly as in Christchurch. A short paper was read by V.W. Bro. R. B.

Cape-Williamson, P.G. Lecturer, entitled "Masters IN Masonry, but not OF Freemasonry," and six questions

on matters of Masonic interest were answered by V.W. Bro. Dr. Ross Hepburn, Grand Lecturer. A happy

hour was spent in the refectory afterwards.

On 10th May the St. Augustine Cryptic Council held its quarterly meeting, when the Select Master Degree

was worked by T.I. Comp. W. Sherrard, and the Super-Excellent Degree by T.I. Comp. J. N. Carson. Ill.

Comp. John C. Lindsay was installed as Thrice Illustrious Master by T. I. Comp. J. A. Stables, P.T.I.M. Ill.

Comp. Arthur Coutts was appointed as Depute Master and I. Comp. F. J. Shanks as Principal Conductor of

Works.

At the regular meeting of Doric Lodge, No. 275, on 10th May, there was a large attendance on the occasion

of W. Bro. George Naylor's last night in the chair.

Excelsior Rose Croix Chapter held its quarterly meeting on 25th May, when M.W.S. Ex. and P. Bro. Darcy

Doreen worked the Ceremony of Perfection on one candidate. There was a good attendance for Bro.

Doreen's last night as M.W.S.

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NORTH CANTERBURY NOTES.

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The Big Headline news is the Mairaki Installation, when W. Bro. Arthur Chambers was installed as Master

by R.W. Bro. Alfred J. Jones and his splendid team of Provincial Grand Lodge officers. It was a de luxe

meeting. The lodgeroom was full and was graced by the presence of R.W. Bro. Charles Flavell, who

received a rousing reception. He was accompanied by V.W. Bros. Pryce-Jones, C. C. J. Jones, Alan Fisher,

and W. Bros. C. McIntosh, S. Glue and Geo. Cowans. The Masters of United Forces, Tawera, Southern

Cross and Ashley were also in attendance. V.W. Bro. Charles Jones and Bro. Syd. Clements were in charge

of the transport arrangements, and many thanks are, due to them for what they did and are always doing.

The Cheviot Lodge is making a good start under its new Master, who has a splendid team of young officers.

Cheviot is also getting ready for our Big Group meeting in August. Special attractions and arrangements will

be made and an interesting programme of entertainment will be arranged by the group organising and

publicity agent.

Kaikoura is very busy. W. Bro. Arthur Turner took over the gavel and initiated his son in the real "Turner

style of efficiency;" and another very good function was "Guest Night," in honour of W. Bro. Tom

Hitchcock, who occupied the chair and worked an initiation with the same thoroughness as he works the

Lodge organ. The Master, W. Bro. Selby-Williams, thanked and congratulated these W. Brethren and the

officers for such good work. Special suppers and entertainment brought each function to very successful

conclusions.

Amuri Lodge raised a brother recently, a Y.M.C. agent just back on leave from Guadalcanal, where he has

done a great job in the services and had some narrow escapes. W. Bro. Raymond Davison and his officers

did their work very thoroughly.

Acacia Lodge has some work coming on, and the Master, W. Bro. Harry Whittington, is getting in a lot of

work and a lot of visits. The Lodge extends a hearty invitation to visitors.

Tawera Lodge had a splendid meeting, when Robert Burns Lodge supplied a candidate to be passed, and W.

Bro. Woodham and his team made a good job of it, and thanked W. Bro. Richardson for his generosity, and

it is very pleasing to note that Robert Burns is doing a wonderful job in helping and sharing their busy year

with the country Lodges.

Ashley Lodge has a very full agenda paper, and the Master, W. Bro. Wally Nairn, and his officers will be

very busy for some time. They will also attend the Group Meeting at Cheviot.

Southern Cross still has plenty of work. The Master, W. Bro. Tavendale, is doing useful work and much

visiting. Will sick brethren please note that V.W. Bro. E. Drake is the official hospital visitor and can be

located at 100 Chapter Street. Christchurch.

W. Bro. Leslie Gibbs is at present stationed at Rotorua in the Air Force and sends his kind regards to all.

The Group send their sympathy to W. Bro. Sam. Frew, of Amberley, in his sad and sudden bereavement.

The Mid-Canterbury Group secretary will be getting up steam soon ready for the big meeting at Lincoln. He

hopes to make a trip to Cheviot to the Waimak.-Hurunui group function.

W. Bros. Bathhurst and Billens, who are the publicity agents for these important group meetings, hope to

arrange extra special V functions this year.

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NELSON-MARLBOROUGH NOTES.

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Wairau Lodge, No. 42, met Tuesday, 24th April, when two new members were proposed. One candidate was

"raised" to the Third Degree. As with most Lodges these somewhat happier days, Wairau Lodge had the

opportunity of welcoming home one of their members after long service overseas. In the refectory a special

toast was proposed in honour of Anzac Day.

On the evening of Anzac Day, 25th April, Lodge Motueka, No. 117, met, when an official visit was received

from Lodge Nelson. The Past Masters of the Lodge, under W. Bro. N. G. Harding, worked the Third Degree.

Waimea Lodge, No. 266, worked the Second Degree at their regular May meeting. This Lodge has a

considerable volume of work in prospect, three first notices for initiation being submitted, whilst other

members are awaiting advancement.

Marlborough Lodge of Unanimity, No. 106, had the pleasure of holding its regular May meeting on the

evening of V Day, and with Wairau Lodge visiting officially and working the Third Degree, the attendance

was large and all present were in excellent spirits. The Lodge paid an official visit to Lodge Havelock on

19th May, and the Annual Ladies' Evening was to be held 26th May.

Golden Bay Lodge, No. 2194, E.C., met on Saturday, 12th May when two F.Cs. were "raised."

At their regular meeting on 19th May, St. Cuthbert's Lodge, No. 144, initiated a candidate. The Lodge is

mourning the loss of Bro. W. V. Grant, who was called to the Grand Lodge above on 27th April.

Lodge Nelson, No. 288, passed two E.As. at their regular meeting held 16th May. One of the candidates was

an Air Force member of Lodge Cashmere, No. 271, Christchurch. The Lodge was pleased to welcome back

after service overseas Bro. W. A. C. Smith. W. Bro. C. R. Fell was unanimously proposed for the position of

President of the District Masonic Board of Inquiry.

Lodge Victory, No. 40, had a splendid April meeting, this being the last "working" night of the present

Master, W. Bro. G. S. Stiles. The attendance totalled 110 and included an official visit from Lodge Motueka,

the first of such visits for many years. Three candidates were obligated and W. Bros. Heath and Harding, of

Lodge Motueka, and W. Bro. Craighead, of Waimea Lodge, participated in the work. The Senior Warden,

Bro. H. G. Walker, was elected for the office of W.M. for the ensuing year. The Installation ceremony was

due to take place on May 26th. On Thursday, 10th May, Lodge Victory held an emergency meeting, which

took the form of a P.Ms.' night W. Bro. H. W. Simpson presiding. Two F.Cs. were "raised."

During the past month the three District Chapters, Victory, Marlborough and Trafalgar, met and conferred

Degrees, no less than seven companions being acknowledged at the Marlborough meeting. At this meeting

also R.E. Comp. W. J. Girling, Deputy GZ., paid his first official visit, which was greatly appreciated and he

was fully honoured. R.E. Comp. E. H. Thomson was invested as Grand Superintendent by the Depute G.Z.

and received the congratulations of all companions. There was also an official visit by Trafalgar Chapter.

R.E. Comp. Thomson attended the Victory Chapter meeting officially and received the congratulations of the

companions upon his high and well merited appointment.