THE WAR IS OVER.

–⸱––÷––÷––⸱–

HE war is over. At the time of writing there are still formalities to be complied with, and it is even

possible that there may be some more armed conflict on a minor scale; but the load that has lain so

heavy on the world, and on the Craft, for six weary years has now lifted. We have all experienced a feeling

of general if somewhat dazed relief at the rapidity of the final phase, and have not as yet got our peacetime

bearings. We may however be sure that the more ebullient and less dignified aspects of the recent peace

celebrations do not mirror the real sentiments of the community.

Amid the confusion of our thoughts and emotions at the present moment, we have a deep feeling of

thankfulness in the consciousness that humanity has escaped by the narrowest of margins the most

overwhelming and utter disaster that has faced the race since the dawn, of civilisation. It is quite clear that

when the war ended the world stood precariously balanced on the edge of the precipice opened up by the

controlled release of atomic energy as a weapon of war. The limited experience with the atomic bomb has

been sufficient to demonstrate its swift and effective potentialities for wholesale and rapid destruction on a

scale without precedent. Civilisation has been saved, but only just saved, from self-destruction. The margin

has been so uncomfortably narrow as to afford food for the soberest reflection, and the most determined

efforts not only to control warfare in general, but to immobilise the employment of atomic energy as a

weapon, should it prove impossible to avoid war itself.

In the retrospect, we have much to be thankful for. For one thing, the war has ended sooner than could

reasonably have been expected a year ago, the final collapse of the enemy Powers being unexpectedly rapid

at the end. It is true that the war caused widely spread destruction of life and property, but from this point of

view it might have been worse. On this occasion we have at least avoided the senseless mass slaughters of

1916 and 1917. This last war has been definitely less destructive of life in the armed forces than was the case

in the previous world war. On the other hand, the wastage of life among air force personnel has been very

serious from the point of view of quality; while air warfare in the last world conflict has been much more

destructive to civilian life than corresponding operations in the conflict of a generation ago.

The recent war has been very destructive of property, especially in built-up areas, but here again the damage

has been less than was generally anticipated when the war broke out. There were many who expected that an

early effect of war would be the wholesale destruction of all the larger cities of the world, but this has not

proved to be the case. Most important European cities have suffered more or less severely, and some have

been in part destroyed; but none, as far as we are aware, has been completely eliminated; and outside Europe,

except for China and Japan, city structures have remained intact after six years of intensive warfare. Things

would have been different had the atomic bomb and the dirigible explosive been exploited earlier, but as

matters stand we have much to be thankful for. Especially we in New Zealand, and our friends in Australia,

Africa and America, can thank the Great Architect that our material losses have been so small.

Another matter for which we should render thanks was the restraint shown by all belligerents in not resorting

to gas warfare, even when the temptation to do so must have been considerable. Except for one or two

unverified complaints from the Far East, gas was not employed by either side as a weapon of war, though

both stood ready to retaliate should the other resort to this expedient. The world regards gas warfare with the

same horror and aversion as it looks upon any other extremely potent implement of wholesale destruction,

and rightly so. The effort to humanise war has often provoked satirical comment from critics, but it is a

perfectly sound instinct and an essential constituent of civilisation.

There has hardly ever been a period in which men did not recognise some basis of common humanity. That

there are underlying rights of all men that not even the excuse of war serves to eliminate, is a view that must

of necessity find an affirmative response in the minds and hearts of all Freemasons. It is again something to

be thankful for that even in the bitterest stages of the recent conflict this was never overlooked in principle,

T

even if on occasions it got only lip service, or not much more, in practice. From the point of view of,

common humanity the war was a dreadful evil and an unmitigated calamity, but there, too, things might have

been worse.

While the immediate outlook discloses difficult problems for solution, there are encouraging factors. The

four horsemen of the Apocalypse have not been permitted to ride roughshod over mankind, as yet, at their

own evil will. War and death have ridden over the world, but famine has been stayed in its evil career, and

plague has not started out. We should also be thankful that the wholesale extermination of ' former

oppressors by released subject populations, which many feared with some show of reason, has not

eventuated. While world conditions are grave, they do not, at the moment, appear to be beyond control if the

productive resources available are efficiently marshalled, and the spirit of the various Charters is even

approximately realised.

We think that we may regard the post-war outlook in a mood of tempered optimism, but without any element

of relaxed complacency, Our thoughts go out to those who have died or suffered injuries so that liberty and

light should not perish from the face of the earth, and to those who have suffered irretrievable bereavements,

and more especially to those of our own brotherhood. Perhaps we may conclude with a few lines familiar to

every Craftsman:

May peace be with us evermore,

And love extend from shore to shore;

May we in harmony combine;

And let, O Lord, the praise be Thine.

————————

"BE WELL SKILLED IN THE NOBLE SCIENCE."

–⸱––÷––÷––⸱–

(From a Study Circle in South Africa.)

———

Yes! that shall be our aim. And it must be remembered that the Master Elect has to be . . . . "able and

willing to undertake the management of the Work and well skilled in the Ancient Charges, Regulations, and

Landmarks of the Order." He also agrees to promote the general good of Society, to cultivate the Social

Virtues, and to propagate the knowledge of the Mystic Art as far as his influence and ability can extend.

Then comes the question: "Can you, my Worthy Brother, undertake the Mastership of this Lodge on these

qualifications?" We wonder, has a brother ever been heard to say that he cannot? A young M.E. would

doubtless be a young Mason. He may or may not have passed through the various Chairs of his Lodge. He

may be letter perfect when rehearsing any portion of the ritual, and it may be for that reason alone that he

cheerfully affirms that he is well skilled in the Ancient Charges, Regulations and Landmarks of the Order.

Does it matter? Of course it does! How is he to know what "storm in a teacup" or other difficulty may be in

store for him during his Mastership. Is he to blame for saying he is well skilled in the Noble Science if it is

not strictly correct? Well, not altogether after having duly served the office of Wdn. and having been

regularly elected by the M., Wdns. and Brn. in open L. assembled, whose selection is required to be that of

an experienced Cftsn.

It is a summarised version of the Antient Charges to which the M.E. gives his unqualified assent just prior to

taking a solemn Ob. as regards his duties as M. of the L. The Antient Charges and even portions of our

rituals do, surely, take us back to the Old Charges and MSS. of Operative Masonry of centuries ago. A closer

study would be worth while.

Proceeding onwards, and to another subject, the Masonic Lectures (so called) should receive attention. It is

true that they are not correct in all their Biblical references, but they are informative on certain points omitted

in the ritual. Some years ago our Dist. Grand Master, C. Div., So. Africa, wrote as follows in respect of the

Lectures:-

" . . . . it is not out of place to remind Ruling Masters that it is desirable to fill in the evenings when the

Lodge meets and there is no Masonic work to be performed to get some Bro. to prepare and read a paper, and

I also suggest that it would be quite appropriate on such occasions to work one or other of the Lectures.

These Lectures are most instructive and enlightening and there is a full explanation of the reasons governing

the procedure adopted at Initiations, Passings and Raisings, and though all of you may be fairly well

acquainted with the ritual, I make bold to say that few of you are equally well grounded in the signs and

symbols used during these ceremonies."

Tracing Boards.

What is the correct position of the T.B. in the Lodge Room? This question having appeared in an issue of the

Transactions of the Manchester Association for Masonic Research, it is now proposed to quote the answers

given and, if space permits, some further notes.

As T.Bs. were originally floor cloths their position is obvious, and as the compass points are marked on them

there should be no difficulty on that score.—R.H.B.

In the XVIII Cent., the Tyler "drew the Lodge" on the floor, and generally drew half-a-crown for his trouble.

At first it was done in the sand, later with chalk and charcoal, the "ceremony of the mop and pail" following,

so that the necessity of secrecy should be impressed on the newly-made brother. In the course of time, these

temporary drawings were replaced by a permanent design painted on canvas, and later still the canvas was

framed. Still later, in the first half of the XIX. Cent., we get the elaborate designs of Bowring, Harris and

others, used today in most of the Lodges. The present Boards are, therefore, directly descended from the old

drawing on the floor and, theoretically, should be regarded as fixtures; changing, according to the degree

open, should be regarded as the erasure of one design and the drawing of another. The correct position of the

Boards is, therefore, on the Lodge floor, only one Board (that of the degree open) being exhibited at a

time.—N.R.

On the floor in the middle of the Lodge, so that Brethren can see immediately they enter in what degree the

Lodge is working and give the correct signs accordingly. The I.G. should not whisper to the Br. on entering

in what degree the Lodge is working.—W.M.

————————

ADDRESS BY V. W. BRO. ARCHDEACON E. J. RICH.

–⸱––÷––÷––⸱–

Service at Wellington Lodge, No. 1521, E.C., in commemoration

of the cessation of hostilities and the end of the war.

———

It is peculiarly fitting that we should gather here today to celebrate in this special service the end of years of

war. As citizens we have already done that, joining with our fellows in acts of joy and gratitude which have

found expression in words and deeds which struck a responsive chord in the hearts of free men everywhere.

But now, as Freemasons, we have another reason for celebrating and for giving thanks to the Great Architect

who rules in the kingdom of men. For we cannot but remember at this moment that in that dread hour when

the lights began to go out over our human civilisation, and the fear of -seeing another dark age was no dread

fancy, in that darkening hour the light of Masonry began to grow dim in various lands as totalitarian forces

saw in it a challenge to their own cruel and dastardly designs. Indeed, to all outward appearances, that light

was rudely extinguished in many corners of the globe, while in others it was but a flickering glow. Yet

though our brethren in many lands were denied the fellowship and inspiration of meeting within their

Temples, many remained steadfast and in secret kept alive and replenished that light by lives governed still

by Masonic precepts. And now the lights are going up once more, and we rejoice for that and are glad that

our relatives and friends should care enough to come and share with us that happiness which fills our hearts.

But we have not come here today just to rejoice together. The years of destruction and loss are over. We

have come to one of the greatest constructive periods which has ever come to mortal men. We have seen

many of the things for which Masonry stands, notably the free development and expression of personality,

hampered and restricted on every hand. We have seen free nations take up the very methods of the thing they

hated so that it might be the quicker overthrown. We have lived through a period of sacrifice and devotion to

an ideal unparalleled for magnitude in all recorded history. These years have left their mark upon us all. The

world can never be again what it was in the period which ended in 1939. Those days have gone for ever and

a new age is struggling to be born.

Such is the nature of Freemasonry that its members cannot escape the challenge of the new age with its call

for leadership and vision. We are picked men—or we ought to be—admitted to an Order which has played

its part in days of war, and now has a yet greater part to play in days of peace. I have already spoken of how

Freemasonry was proscribed in totalitarian lands. That was not surprising since everything for which it stood

was anathema to that monstrous tyranny which sought to enslave and degrade mankind. We recall today—

indeed, we who have lived through the past six years with all its threats and dangers—we can never forget

how near was the peril, how narrowly we escaped irretrievable disaster. Let us not forget that it was the spirit

of men and women of our race, when for one long year Britain stood alone, with only her own indomitable

spirit and that of her Commonwealth and Empire to keep her steady—it was the spirit of our race which

saved mankind and kept the light of hope burning in blackest days of nearly 2000 years. In that direst hour

we did not fail nor falter, rather did we catch afresh a vision of the glory of our heritage and resolve that we

would be faithful unto death rather than betray our trust.

For there was something we possessed which was not our own. It was ours to hold in trust for all mankind.

So with our King in that blackest hour we put our hand into the hand of God and stepped out, resolved never

to give in. By God's mercy we were saved. Our leaders in the field have not hesitated to speak of themselves

as instruments in the Divine Hands, actors in a supreme tragedy agents of that eternal justice which must, be

the time long or short, be vindicated in the end.

Now that dark hour has gone, and there is work to do, and we must ask ourselves: "Where do we stand?

What is our job?" True it is that many are war-weary, many have carried heavy burdens of strain and

responsibility, There is a temptation now to sit back and take a rest. But it will be fatal for human well-being

if that spirit, so very natural, so easy to understand, really grips mankind. The devil of aggression has been

cast out, the world is empty, millions of mankind have lost all. Everybody has lost something. There is

bewilderment in plenty—a sense of void, a groping for a lead.

And are not we the men whose duty it is to give that lead? Even in our own New Zealand, which has escaped

the worst horrors of devastation, there are problems in plenty. It is not going to be easy to restore the ordered

life of this land. Whatever else Freemasons may or may not do, they would be false to their own philosophy

did they join in the unthinking parrot cry of those who think they can divest themselves of responsibility by

hurling it back on that vague entity we call "The Community," as if that were some body distinct from us,

With untold resources at its disposal to satisfy individual human needs. No! The responsibility rests on

everyone—it is personal, individual. Those in whose hearts the finest seed of Masonry has taken root will

hear today some echo of countless voices—the voices of men whose mortal bodies lie scattered on many a

distant field, but whose souls go marching on: "To you," they cry, "to you from falling hands we fling the

torch. Be yours to hold it high."

That is our job in this great hour. The new world for which men fought and died will not come conjured like

a rabbit out of a hat. Like everything else in life that is worth while, it has to be won. And if this war has

taught us anything in the practical sphere, it has taught in a hard and bitter school that without equipment the

finest army can achieve but little. The world cannot be rebuilt by wishful thinking. For its rebuilding there

will be demanded those qualities of heart and mind and hand we cherish and admire.

There will be need of comradeship and fellowship in service and adventure as men march out of a war-

stricken world to find the secret of a better order. There are many things a man who has been on active

service will never talk about, but he will go back again and again to the memory of the comradeship he knew

and shared when men deprived of much that normally is regarded as essential to human well-being—yet

knew in. full measure the dignity and the greatness of life. We shall need that comradeship which thinks of

others, is ready to co-operate with them, to share with them toil and refreshment, and know the supreme joy

of team achievement. We have that comradeship, that sympathy, that goodwill in Freemasonry. We must

share it, taking it with us out of our Lodges right into the world outside, for it is certainly one of the

ingredients needed in the new age.

Akin to that is tolerance. Freemasonry embraces men of widely different cultures, but, through

understanding, tolerance grows and unity is achieved. There will be need of tolerance in the days ahead. Men

are coming back to this land of ours. They will have given some of the best years of their lives, years of

opportunity when they might have climbed high on the ladder of their chosen profession or trade. They will

come back with a mass of knowledge which enabled them to save our civilisation, but much of that skill will

find no outlet in days of peace. There will sometimes be bitterness in their hearts. They will feel sometimes

that they have been superseded, penalised. They will feel on edge, nervy, restless—tolerance based on

understanding will be needed then as it is needed now in every department of our nation's life.

Again, we know how long it takes to make a man a real master in the craft. The new age, like all living

creatures, will be pretty selfish at first, in need of care and guidance and planning. It will not attain full

growth tomorrow or even next year. In the coming days there will be growing impatience at the slowness of

the realisation of our dreams—an impatience which can mar and even set back the progress of mankind. We

shall need tolerance there—perhaps the hardest kind to show—the tolerance of men who are prepared to

work and wait for the highest, content to build: slowly rather than to see a shoddy fabric which the first storm

will destroy.

But above all else shall we need to remember that which our name implies. We are Masons, i.e., buildersnot

operative masons, it is true. Many of us would make but a poor showing with a trowel. Perhaps our wives do

not find us very apt at the minor repairs which are always cropping up in our homes. Nevertheless, a Mason

is a builder or he is nothing. Builders of a philosophy of life —something on which ordered life can rest

secure. There will be need of that in the days ahead. You remember—some of you—the terrible years of

tragic, bitter frustration and disillusionment which followed the last war. That is not much in evidence at this

moment of victory. But think back—think back to a few short months ago. If you had contact with many

men who had come back you will have sensed the growing bitterness that was being manifested in some of

them, a bitterness which could sour their lives and spread like a cancerous growth to poison the whole of the

body politic. We must be builders. We must take out of our Lodges and Temples a spirit by which men may

live, something which will reveal to others a quality of life which will be an object lesson of the sort of man

a Freemason is, showing that we have got for ourselves a philosophy of life so that we can carry on serene

and calm amid the difficulties which are bound to come. So shall we act as leaven, permeating the whole

community with the spirit it will surely need.

Today we thank the Great Architect for all His mercies, and those thanks come with utter sincerity.

Tomorrow that sincerity will face a harder test. We must go out into this broken world and as wise master

builders supply the materials we have tested and proved that with them we may build a world which can

endure.

————————

SUPREME GRAND ROYAL" ARCH CHAPTER OF NEW ZEALAND.

–⸱––÷––÷––⸱–

FIRST GRAND PRINCIPAL VISITS WELLINGTON DISTRICT.

———

A combined meeting of the Chapters in the Wellington District was held on Monday, 16th July, under the

Charter of Brooklyn Chapter No. 24, in the Donald McLean Street Temple for the purpose of receiving and

welcoming M.E. Comp. William Reynolds, First Grand Principal, to the District.

All the Chapters were well represented, there being an attendance of over 200 in the Chapter room.

The Ceremony of Exaltation was conducted by the sitting Principals of the ten Chapters, and V.E. Comp.

McCartney, of Wellington Chapter, occupied the chair.

In the refectory the very thoughtful address of the First Grand Principal was listened to with marked

attention, and all the Companions went away feeling that they had been well rewarded for their attendance.

————————

THE FOUR CARDINAL VIRTUES.

–⸱––÷––÷––⸱–

If we would prove our Masonry by our lives, let us take for our chart the four cardinal virtues—Temperance,

Fortitude, Prudence, and Justice. Then add the five points of fellowship, which contain the very essence of

Masonry, and beautifully illustrate the true doctrines and tenets of our Order. They are the five golden lamps

that never go out, but are always burning in our mystic temple, gilding with rays of dazzling light its massive

pillars and adding increased grandeur and magnificence to its beautiful proportions. They are the bright

clusters of stars that sparkle with purest light in the firmament of Masonry, giving out a cheer to a

disconsolate brother in the darkest night of adversity and sorrow. Let us follow their precepts and practise

their teachings, and the beautiful white doves of friendship and brotherly love will come to our meeting

places, fly through the windows of our lodge rooms, and perch upon our altars, while all within will be

peaceful, harmonious and serene.

————————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

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

———

ENGLAND-1944-45.

5230 Lodges (1305 London, 3276 Provincial, and 739 abroad). Number of members not given.

Quarterly Communications held at London, 7th June, 6th September, 6th December, and 7th March, M.W.

Bro. the Earl of Harewood, K.G., etc., G.M., presiding at all.

The Annual Investiture was held on March 25th, when R.W. Bro. Brig.-Gen. W. A. V. Darell, C.B., C.M.G.,

D.S.O., Asst.G.M., presided.

The Statement of Aims and Relationships of the Craft issued by the authority of the then G.M. in 1938, was

again circulated to the Lodges.

In its report at the June meeting the Board of General Purposes said: "The Grand Secretary is frequently

asked for guidance as to the attitude which should be adopted by Lodges towards appeals for donations in

support of objects not directly connected with the Order.

"The Board is reluctant to give rulings on matters which are primarily the domestic concern of the Lodges

themselves.

"It should always be borne in mind, however, that the annual subscriptions to Lodges are to defray the

ordinary working expenses and to meet recognised Masonic claims. There is no objection to a donation being

made to a local hospital, or to some charity in which, owing to the particular composition of the Lodge, the

members as a whole are interested, but there is a tendency for the funds of a Lodge to be regarded as

available for any, appeal, whether general or local, or for a charitable object with which a particular member

may be associated.

"The Board feels it should be stressed that there is many an appeal which brethren may consider warrants

their personal support, but on which Lodge funds should not be expended."

At the December meeting the Board said: "The Board considers it necessary, once again, to remind members

of Lodges of the necessity to exercise the utmost care in proposing and seconding candidates for Initiation.

The attention of Sponsors is particularly directed to their responsibility in this matter, and the Declaration

that is required of them in the Proposal Form. It cannot be too strongly stressed that their acquaintance with

the Candidate must be of such a nature that they can, by their personal knowledge, vouch that he is a man of

good reputation and integrity and well fitted to become a member of the Lodge.

"The Board cannot lay down a minimum period for a Candidate to be known to his Sponsors—it is the extent

of the knowledge which is important, and Lodge Committees are desired to investigate every case in that

light. Many instances have of late come under notice where some doubt arises as to the scrutinies being

adequate.

"The time is approaching when there may be an influx of Candidates into Masonry, and Lodges are asked to

exercise every possible caution to see that only those who are suitable are admitted to the Craft."

The Board has the pleasure to report that it has received from the Junior Grand Warden (R.W. Bro. Sir

Frank. Newson-Smith, who was at the time Rt. Hon. Lord Mayor of London) a gift of a Maul. It is

constructed of oak from the roof of the Guildhall of London which suffered damage during an air raid. The

Maul, which will be exhibited in the Museum, is an outstanding example of the craftsman's art. The Board

has conveyed its grateful thanks to the Junior Grand Warden for placing in the possession of Grand Lodge an

article which will continue to increase in historic interest.

Warrants were issued for 70 new Lodges during the year ended 7th March, 1945—one for Abadan in the

Persian Gulf, and the remainder for new Lodges in England and Wales.

16,657 Grand Lodge Certificates were issued during the year. The lowest number in the past decade was

11,685, in 1941.

The attendances at the Communications ranged from 331 to 1412.

The grants from the Benevolent Fund exceeded £22,000. This of course is in addition to the huge amounts

spent by the Masonic Institutions which do not pass through the Grand Lodge Accounts.

Grand Master: M.W. Bro. Rt. Hon. the Earl of Harewood, K.G., G.C.V.O., D.S.O.

Grand Secretary: V.W. Bro. Sydney A. White, M.V.O., London.

Grand Representative of N.Z.: M.W. Bro. Viscount Bledisloe, Pt., G.C.M.G., K.B.E., P.G.M.(N.Z.), London.

Grand Representative at N.Z.: M.W. Bro. Oliver Nicholson, P.G.M., Auckland.

————

OHIO-1944.

624 Lodges, 194,521 members, a gain of 11,643.

135th Annual. Communication held at Cleveland, 25th and 26th October, M.W. Bra. Alpheus A. Stevens,

G.M., .presiding.

13,153 brethren were raised, 983 affiliated and 2542 reinstated, the losses being 3241 deaths, 975 withdrawn,

988 indefinitely suspended (NPD), 1 suspended (U.M.C.) and 10 expelled.

The membership position has steadily improved from a nett loss of 2249 in .1937.

Joppa Lodge, No. 666, raised 256, and Adoniram Lodge, No. 517, raised 220.

In the course of his address, the Grand Master said:—"I hereby acknowledge receipt of the Written Ritual

from Past Grand Master Harry E. Schramm, and have taken it with me on a number of my visitations.

"During the year it was necessary to have the Written Ritual repaired. The volume is over fifty years old and

has had a great deal of use, which is beginning to have its effect upon it.

"The Grand Master has had the Written Ritual from year to year, and it has been a practice for him to take it

with him on visitations or send it with some other Master Mason, and in so doing there is always the grave

danger of the book becoming lost, and it is a source of anxiety to the Grand Master.

"This volume is one of the most prized possessions of the Grand Lodge, and to preserve it from further wear

and tear, and to prevent, in so far as possible, its becoming lost, I recommend that the Written Ritual be

placed in the custody of the Chairman of the Ritual Committee from year to year, that any ritualistic question

be directed to said Chairman, and that the only time it shall be taken from his headquarters will be to have it

at the Annual Communication of the Grand Lodge each year."

In a letter to Lodge Secretaries the Grand Master wrote: "It is almost time now for our Lodges to close their

membership lists for their Annual Return. I am hopeful that no brother's name will appear as having been

suspended for nonpayment of dues unless he has been personally interviewed and shows positively that he

has lost all interest in Masonry, or it has been fully determined he is unable to pay his dues, in which event

his dues should be remitted."

The Grand Secretary reported that as more metal had been available for Fifty-year Medals 333 brethren were

waiting for theirs. The Lodges had purchased more than 15,000 Twenty-five-year sterling silver lapel

Emblems during the past three years. They were regarded "as a symbol of a quarter of a century of loyalty to

Masonry."

Concluding an address to the visiting Grand Master of Canada (Ontario), M.W. Bro. Tim C. Wardley said:

"If we face the post-war world' with our membership united, not to present any particular program, but

united to demonstrate to the world that we believe in the living God; if we go forward united not to prosecute

any particular theme or project, but united to show our neighbours and the people of our State and the people

beyond the borders of this great country that we are established with a belief in the living God, that the sole

purpose of our Organisation is for the betterment of all mankind; that, I believe, is Masonry's mission in the

years that lie ahead,"

Two new Lodges were Chartered, both in Dayton, one having 299 and the other 200 Charter members.

There were 35 couples, 155 single men, 146 single women, 35 boys and 25 girls in the Ohio Masonic Home.

In referring to the effort to build up an Endowment Fund for the Home, M.W. Bro. Dillon Crist, P.G.M.,

said: "We are going to get this Endowment Fund up some of these days to where it belongs, to the point

where we can all rest, knowing that should something happen to cut off the normal source of income for the

support of those people in our Home, through the foresight of the Masons of the State of Ohio, it

nevertheless can carry on and carry on indefinitely. We must have it, brethren, and with your help and God's

help we are going to have it. Keep up the good work. I thank you."

The Reviews by M.W. Bro. Earle Stewart, P.G.M., include a concise summary of New Zealand, 1943.

Grand Master: M.W. Bro. David B. Sharp, Columbus. Grand Secretary: M.W. Bro. Harry S. Johnson,

P.G.M., Cincinnati.

Grand Representative of N.Z.:—M.W. Bro. Earle Stewart, P.G.M., Ironton.

Grand Representative at N.Z.: M.W. Bro. C. L. MacDiarmid, P.G.M., Hamilton.

————

MARYLAND-1944.

120 Lodges, 30,635 members, a gain of 1520.

Semi-Annual Communication held 16th May, and 158th Annual Communication held 21st and 22nd

November at Baltimore, M.W. Bro. Harry L. Robinson, G.M., presiding at both.

2013 brethren were raised, 112 affiliated, and 151 reinstated, as against 557 deaths, 99 withdrawn and 100

suspended.

Recognition was extended to the Grand Lodge of Ecuador, but consideration of an application for

recognition from Chile was deferred.

Among the large number of Committees is the Committee of Examination of Worshipful Masters in the Law.

In addition to an annual examination of Worshipful Masters Elect in the Law, that Committee on one

occasion presented a "dramatisation" of questions as follows:—"Procedure of action on the request of an

E.A., desiring to receive a waiver from the Lodge in which he received his E.A. Degree, to another Lodge

that he may continue his studies and receive his M.M. Degree. He having failed to gain the proficiency as

required in the Lodge in which he had placed his petition.

"Procedure of examining a visiting Brother.

"The School endeavoured to present the different points of Law, and the custom concerned relative to the

two exemplifications."

"On another occasion it exemplified 'Trials and Charges.' "

There was a fairly large number of distinguished visitors from other Jurisdictions, some of whom addressed

the Grand Lodge by invitation of the Grand Master. One of these, M.W. Bro. John M. Steward, G.M. of

Virginia, concluded his address with these words: "And yet whenever a man comes into a Lodge for the first

time, he is ignorant —there is no other word that will express it. He is ignorant of Masonry,' and you, my

brethren, are derelict in your duty if you do not resolve immediately to educate that man in the rites, and the

principles, and the practices of Masonry. It is only by education that we can avert the catastrophe (steady loss

of members) that we suffered just after the last war. Is it worth the effort of each and every one of us Masons

to go forth and educate the brethren who are coming among us, not necessarily with the idea of holding them

among us, and maintaining our membership, but of increasing the spirit of brotherly love, kindness, and

affection, and making them worthwhile Masons and citizens among us."

M.W. Bro. Carl H. Claudy, P.G.M. of the District of Columbia, and Executive Secretary of the Masonic

Service Association, in speaking of the work done among servicemen by his Association, told of the answer

given to one of their field agents by wounded men in the Bushnell Hospital at Brigham City, Utah, to the

question what it was they most desired: "We would like best in the world to attend Lodge again."

The Commandant on being approached, granted the use of the assembly room. M.W. Bro. Claudy

continued:—"The next thing was to make the arrangements. The Field Agent went to the Lodge in Brigham

and laid the problem before them. They jumped at the opportunity. But Lodges do not pack up and move

from their temples and put on degrees in strange places. They must meet in Utah according to their by-laws.

So the next thing was to get a dispensation from the Grand Master. The Field Agent travelled to Salt Lake

City, saw the Grand Master, and explained his problem. The dispensation was granted. So the Brigham

Lodge packed their lights, jewels, furniture, even chairs and charter, their candidates' robes, and went out to

the hospital, and there, before 71 Master Masons in wheel chairs, flat on their backs on crutches in gowns

that were very lightly about them and held away from their frames by wire because of their burned bodies,

they raised to the Sublime Degree of Master Mason a member of the hospital staff. The Commandant sent

for the Field Agent two days later and he said: "That ceremony that you staged has done more for the morale

of those men than anything we have been able to do here. At the next opportunity I want you to come and do

it again."

You may say that was a little thing to do, and anybody could have done it. That is perfectly true. But it

required an organisation, it required a field agent, it required a man of heart, and it required a man with some

vision to see the possibilities. They are still talking about that Third Degree in Bushnell Hospital. Eighteen

jurisdictions were represented in the audience. Among others present was a General who had last attended

Lodge overseas at Coblentz, Germany, after the

Armistice of World War 1. He had not been in a

Lodge since that time. He told the Field Agent, "If I

ever get out of this"—(he was wounded)—"I

expect to go to Lodge again."

There were 78 ladies and 27 men in the Masonic

Homes.

Grand Master: M.W. Bro. Daniel Hope, Baltimore.

Grand Secretary: RM. Bro. Claud Shaffer,

Baltimore. Grand Representative of N.Z.: R.W.

Bro. Percy H. Harris P.G.W., Christchurch.

————————

THE BRASS WORK OF HYRAM OF TYRE

–⸱––÷––÷––⸱–

(Ferdinand Kretz, 32°, Glendale, Calif.)

————

The remains from such ancient styles of architecture as Ionic, Doric and Corinthian gave to architects much

knowledge in designing and construction.

The metallic arts were less fortunate, because the records are not very clear and little material evidence was

left, which is due to the fact that tribesmen were inclined to pillage in order to obtain and possess metals,

because they were precious and generally useful for any purpose, including warfare.

Historians credit the Phoenicians with producing articles of copper, which had been discovered on the Island

of Cyprus and at Cadiz in Spain. They were also great traders and navigators who had found their way to the

British Isles, where they bartered their copper wares for British tin, which they brought back and utilised in

connection with their copper. This alloy became known as bronze, due to its colour, and had been used by

them for various casting purposes, including statuary.

However, the clearest records and most authentic information that we have on the subject of the ancient

sculptural arts, in connection with cast metals for architectural purposes, can be found in the First Book of

Kings and the Second Book of Chronicles about the building of King Solomon's Temple, and therein we

learn that the people of Israel had contributed metals and precious stones for the erection of a "House of the

Lord," and that Hiram King of Tyre had rendered his assistance in its building, and that he also furnished

logs from the cedars of Lebanon. We read further on, in I Kings, Chapter VII, Verse 13, that "King Solomon

sent and fetched Hiram out of Tyre. He was a widow's son" and, like his father before him, "he was a worker

in brass, and he was filled with wisdom and understanding and cunning to work all works in brass," and he

wrought all King Solomon's brass. And he did create and cast of molten brass a pair of decorated columns

with separate chapiters on top, ten ornamental brass bases, bathing basins, a brass altar, candlesticks, shovels,

utensils and receptacles, and he named the pillars "Jachin and Boaz."

Considering that these biblical records date back to over a thousand years B.C., these decorative columns are

fairly well described as having designs upon them of lattice work, chains of pomegranates, festoons of lilies

and cherubim; and at the top of each pillar was a global chapiter with festoons of pomegranates, and the

pommels above were covered by wreaths of lilies, and he cast ten bases with ledges and decorative borders,

and on the ledges rested the sculptured forms of lions, oxen and cherubs. And another of these bases had

twelve brass oxen, three facing the south, three the west, three the north, and three the east, all with their

hinder parts together, in which position they supported an embellished brass bathing basin upon their backs.

Another of these bases had chariots with wheels and axles made of molten brass, and the inscriptions and

carvings on the walls and doors had been overlaid with thin gold. And he made a sea of molten metal, and

placed some knobs at its brink. This interpretation marks the conclusion of the work of Hiram of Tyre in the

metal arts.

With the fall and capture of Jerusalem, the city was burnt and laid bare, its walls torn down and all the brass

carried away, and all the craftsmen and all the smiths were taken into captivity, thereby leaving not even a

fragment of these metal arts to posterity, and thus ended an era of a great nation, which had given its wealth

for the erection of a beautiful structure for the worship of the Lord. Nothing more was learned about the

captive craftsmen and smiths, except that these metal arts had been scattered out and into the countries to the

north.

In the 15th Century A.D., we learn of Cellini, who did sculpture and cast of bronze a pair of candelabra for

the King of France, and he chided two fellow craftsmen because they had not vented their moulds properly

on a "Jupiter" (wax model) which they were about to cast in bronze, and he, Cellini, predicted their work

would be a failure, and it happened to be so.

Historical achievements are always interesting, but the foremost question in the mind of the present-day

sculptor, metal-worker or foundryman would be, "How could it ever be possible that these ancients had cast

any of the previously described objects of art in bronze, so many centuries ago?" Yes, it was possible,

providing we forget the present processes and go back into the crude stage of art and workmanship, and,

from that point of view, let us analyse the achievements of Hiram of Tyre, the widow's son.

Time was not a factor, because seven years had elapsed before the Temple was finished, and its construction

had been carried out by human skill and endeavours, or manpower.

In the production of their metal objects, these past masters had been using brass, a metal that contains more

tin than the metal known as bronze, and which would be far easier to pour and handle than the latter.

Also that there is no doubt but what they had been using what is known to us as "the last wax process of

metal casting," and that their models or objects of art had been sculptured in wax. Beeswax was the medium

used as the pattern, because it is adaptable to the purpose, and it can be shaped into any form while warm and

pliable. It can also be melted and made into sheets, or it can be cut or bent, and it can be used for modelling

various kinds of art objects, or, if necessary, two separate pieces of wax can be joined by being seared or

melted together into one piece, by the use of a hot iron.

The castings of the decorated columns are most interesting to begin with, and, due to their large size and

proportions, it is safe to assume that they were made hollow by the use of an inside core. This core could

have been made of such ingredients as lime, brickdust, ashes, powdered clay and manure for venting, and

tempered with water, after which the core could have been baked and dried. In a hardened condition, this

core could be placed on end or in an upright position, whereby an artisan could wrap sheets of wax around

this core that would be of a suitable thickness to allow for a metal casting. Over this outer layer might be

placed strips of wax, cut to form the lattice work or flutes, and because of the low relief and the flat character

of their designs of that period, it seems very likely that the lilies, festoons and cherubs had been cut out from

sheets of wax also, and set into place. Such forms of applique, made in wax, could be fastened into place by

being seared to the underlying background of wax sheets already on the composite core.

With these wax figures and ornamentation in position, they could be modelled and tooled over to give the

necessary finishing touches. Before these columns were cast, it would be necessary to provide them with

gates for pouring and vents to relieve the gas. Such gates and vents were made of wax also, and seared on to

their places where necessary, on the face of the wax model.

For a metal reproduction of this wax model, a mould was also made that would envelop the entire wax model

or pattern, its wax gates, vents and the inside composite core. This entire composite formation was placed in

a position where it could be baked and dried out also, and in such a manner that no trace of the melted wax

would be left in the cavity of that mould. A pit was dug to receive this mould, and as it was dry and lighter, it

could be handled and placed into position, so that the gates would receive the molten metal and it would run

into the mould.

By these methods as described we find it reasonable to believe that the ancients had been making large

castings, similar in a way to those that are made today. Also, let us analyse the meaning of the statement:

"He made a sea of molten metal and it had some knobs at its brink." No doubt but what that was a reservoir

built on the edge or brink of the pit where the mould had been placed so the set-up would be corivenient for

casting purposes, and when this reservoir had been filled with molten metal, running into it, or being drawn

from nearby smelting furnaces, it gave the surface an appearance of being "a sea of molten metal." Also, that

the knobs at its brink were "plugs" at the edge of the mould, that had been used for releasing the sea of

molten metal, so it would run directly down into the mould in the pit. By this system of handling molten

metal, the ornamental columns, bases and other art objects had been cast in brass.

In describing the metal casting and sculptural work of Hiram of Tyre, it is well to state that the "lost wax

process of metal casting" is not a lost art, is referred to as such because the wax is generally lost when it

melts and runs out from the hot mould, while the latter is being baked. It is also well to state that there has

been no attempt to disclose trade secrets in connection with the analysis of the great work of Hiram of Tyre,

yet it can be said that his methods were similar, in many respects, to the present-day practice in the metal

arts.

Discussions of these arts are usually interesting, especially from the standpoint of the relation of sculpture to

the finished bronze product; but to seek information on anything between those two points or to glean some

knowledge of wax and plaster patterns, or metal casting procedure, one may be looked upon as a

transgressor, as those subjects are generally avoided, carefully guarded and well preserved lest their valuable

trade secrets be disclosed, and this is due to the fact that an artist of today has his own pet formulas,

processes and methods for carrying out his work, as in the time of Hiram of Tyre.

One may get an understanding from the latter statement of the reasons why King Solomon acquired the

services and skill of Hiram of Tyre for all his art brass work; and, for like reasons, we also suspect that the

victors, who laid bare the City of Jerusalem and carried away all the brass, took along the smiths and

craftsmen, because they knew these men were the only ones that could utilise the brass stolen from King

Solomon's Temple.

—"The New Age."

————————

TOLERATION.

–⸱––÷––÷––⸱–

(V. M. Burrows, 32°, Long Beach, Calif.)

————

Toleration holds that every other man has the same right to his opinion and faith that we have to ours.

Liberality holds that no human being can with certainty say what is truth.

Masonry denies the right of any man to assume the prerogative of Deity, and to condemn another's faith and

opinions as deserving to be punished because considered to be heretical.

Masonry is not a religion. But Masonry teaches the cardinal tenets of the old primitive faith, which underlies

all religions. All that ever existed have had a basis of truth, and all have overlaid that truth with errors. Ma-

sonry is the universal morality which is suitable to the inhabitants of every clime, and to the man of every

creed. It has taught no doctrines, except those truths that tend directly to the well-being of man. The natural

form of Masonry is goodness, morality, and the living of a true, just, and self-faithful life, from the motive of

a good man. It is loyal obedience to God's law. A good Mason does the good thing which comes his way

from a love of duty. He is true to his mind, his conscience, heart and soul, and feels small temptation to do to

others what he 'would not wish to receive from them. He accepts what his mind regards as true, what his

conscience decides is right, and what his heart deems generous or noble. A belief in the one true God and a

moral and virtuous life constitute the only religious requisites needed to enable a man to be a Mason.

Few believe in any religion because they have examined the evidences of its authenticity and made up a

formal judgment, based on weighing the testimony. Not one man in ten thousand knows anything about the

proofs of his faith. We believe what we are taught; and those are most fanatical who know least of the

evidences on which their creed is based. It seems to be an imperative law that man shall accept without

question the belief of those among whom he is born and reared. Therefore, no man has a right to persecute

another for his belief.

We may well be tolerant of each other's creed, for in every faith there are excellent moral precepts.

Zoroaster taught this doctrine: "On commencing a journey, the Faithful should turn his thoughts toward

Ormuzd, and confess him, in the purity of his heart, to be King of the World; he should love him, do him

homage, and serve him. He must be upright and charitable, despise the pleasures of the body, and avoid pride

and haughtiness, and vice in all its forms, and especially falsehood, one of the basest sins of which man can

be guilty. He must forget injuries and not avenge himself. He must honour the memory of parents and

relatives. At night before retiring to sleep he should rigorously examine his conscience, and repent of the

faults which weakness or ill-fortune had caused him to commit."

From the Sublime Book of Odin: "If thou hast a friend, visit him often; the path will grow over with grass,

and the trees soon cover it, if thou dost not constantly walk upon it. He is a faithful friend who, having two

loaves, gives his friend one. Be never first to break with thy friend; sorrow wrings the heart of him who has

no one save himself with whom to take counsel. There is no virtuous man who has not some vice, no bad

man who has not some virtue. Happy he who obtains the praise and good-will of men; for all that depends on

the will of another is hazardous and uncertain. Riches may flit away in the twinkling of an eye; they are the

most inconstant of friends; flocks and herds perish, parents die, friends are not immortal, thou thyself diest; I

know but one thing that dost not die, the judgment that is passed upon the dead. Be humane toward those

whom thou meetest on the road. If the guest that cometh to thy house is cold, give him fire; the man who has

journeyed over the mountains needs food and dry garments. Mock not the aged; for words full of sense come

often from the wrinkles of age. Be moderately wise, and not over-prudent. Let no one seek to know his

destiny, if he would sleep tranquilly. There is no malady more cruel than to be discontented with our lot. The

glutton eats his own death; and the wise man laughs at the fool's greediness. Nothing is more injurious to the

young man than excessive drinking; the more one drinks, the more he loses his reason; the bird of

forgetfulness sings before those who intoxicate themselves, and wiles away their souls. Man devoid of sense

believes he will live always if he avoid war; but, if the lances spare him, old age will give him no quarter.

Better live well than live long. When a man lights a fire in his house, death comes before it goes out."

And the Indian books said: "Honour thy father and mother. Never forget the benefits thou hast received.

Learn while thou art young. Be submissive to the laws of thy country. Seek the company of virtuous men.

Speak not of God but with respect. Live on good terms with thy fellow citizens. Remain in thy proper place.

Speak ill of no one. Mock at the bodily infirmities of none. Pursue not unrelentingly a conquered enemy.

Strive to acquire a good reputation. Take counsel with wise men. The more one learns, the more he acquires

the faculty of learning. Knowledge is the most permanent wealth. As well be dumb as ignorant. The true use

of knowledge is to distinguish good from evil. Be not a subject of shame to thy parents. What one learns in

youth endures like the engraving upon a rock. He is wise who knows himself. Let thy books be thy best

friends. When thou attainest an hundred years, cease to learn. Wisdom is solidly planted, even on the shifting

ocean. Deceive no one, not even thine enemy. Wisdom is a treasure that everywhere commands its value.

Speak mildly, even to the poor. It is sweeter to forgive than to take vengeance. Gaming and quarrels lead to

misery. There is no true merit without the practice of virtue. To honour our mother is the most fitting homage

we can pay the Divinity. There is no tranquil sleep without a clear conscience. He badly understands his

interest who breaks his word."

These were said five hundred years before the birth of Christ, and at that time Socrates, the Grecian, said,

"Thou shalt love thy neighbour as thyself."

—"The New Age."

————————

ANCIENT AND ACCEPTED RITE.

–⸱––÷––÷––⸱–

NINTH, TENTH AND ELEVENTH DEGREES.

————

By permission of the Supreme Council, the Holden Chapter of Improvement, E.C. exemplified the ninth,

tenth and eleventh degrees on Wednesday, 30th May, 1945.

Well over 100 Brethren of the Rite were present, including many from the sister constitution.

The 9th, 10th and 11th degrees are known collectively as "Elu Degrees." They constitute three grades of one

and the same degree, hence they have but one jewel, a dagger or poniard. They are also called Degrees of

Vengeance, though Retribution may have been the idea intended. They comprise the adventures of certain

trusty Fellowcrafts who were charged with a special duty following on the tragic death of their master.

9th DEGREE—ELECT OF 9.

The Ninth Degree ceremony is concerned with the traditionary five Craftsmen, here unaccountably increased

to nine, who search in the vicinity of Joppa for the ruffians responsible for the death of H.A. The Craftsmen

are led to the mouth of a cavern whence proceed sounds of lamentation. At this point in the story we are

faced with several divergencies not only from that tradition with which we are familiar, but also within the

Rite itself. Under one jurisdiction it is asserted that the three ruffians are found in the cavern, one is slain and

two escape. According to the ceremony worked under another authority only one ruffian is found in the

cavern; he is captured and taken to Jerusalem, tried, and executed.

Here the Lodge for the first time is termed a "Chapter," and the chief officer is called "Most Wise." He

represents King Solomon. The Lodge represents the secret chamber of King Solomon and is illuminated by

nine lights of yellow wax. It is called the Council of Nine Masters. The object of this degree is to exhibit

the,mode in which certain overseers, in order prematurely and improperly to obtain the knowledge of a

superior degree, engaged in an execrable deed of villainy and received their punishment. It exemplifies the

truth that the punishment of crime, though sometimes slow, is ever sure. It admonishes us, by the historical

circumstances on which it is founded, of the binding nature of our Masonic obligation. The symbolic colours

in the regalia are white, red, and black. White being emblematic of the purity of the knights (Sublime

Knights in the 11th Degree, "Sublime Elect" or "Princes Ameth"); the red of the crime committed, and the

black of grief for its results. The badge is of white satin with a broad black border. On it are embroidered the

emblems of the degree; the sash is black, bearing on it nine red roses; the jewel is a small poniard.

In another ritual emphasis is placed on the impossibility of the wrongdoer to escape the consequences of his

act. Wherever he goes his conscience bears him company. God is wise and just, and will surely punish, for

the sinner cannot escape from his own remorse. In this degree as worked under this ritual, ignorance, the

greatest enemy of human freedom, is typified by the assassin who is captured. The Cavern of Initiation,

lighted by a single lamp, is symbolical of the darkness of ignorance, which can only he dispelled by the Light

of Truth.

In the French Rite this is the Fourth Degree and requires three chambers. It has similarities to the 17th

Degree of the A. and A. Rite, being also preparatory to the Rose Croix. The degree is an important one.

10th DEGREE—ELECT OF 15.

The second act in this ceremonial drama forms the theme of the 10th Degree. Solomon learns that the other

two criminals are believed to be working in a stone quarry near Gath, and despatches a band of 15—

including the previous nine—who demand the surrender of the men from the King of Gath. The fugitives are

discovered and taken back to Jerusalem. Details as to the form of their doom vary in its barbarous nature.

The Fraternity has long regarded Solomon as an embodiment of wisdom, truth and justice; not as a

capricious and barbarous despot on a par with the low ethical ideas of his era. It is as well, therefore, that our

English Craft ritual exercises a discreet brevity as to the punishment of the assassins.

The Tenth Degree is like its predecessor in that it brings a sure retribution upon the other two assassins of

H.A. The meetings are also held under the designation of "Chapter." The three principal officers are a Most

Illustrious Master, an Inspector, and the Introductor. The symbolic colour of the collar and badge is black

strewn with tears. In this degree the historical tradition of the punishment inflicted on the traitors is more

completely developed. These two are symbolical, the one of ambition, the source of tyranny or despotism;

'the other of fanaticism, the beginning of intolerance and persecution. For ambition let us substitute high

aspirations and for fanaticism let us cultivate constructive enthusiasm. Striving ever for the cause of human

freedom—bodily, mental and spiritual—against tyranny imposed upon the body, mind, or soul. Such

freedom kept in due bounds by the precept of the Golden Rule is true Freemasonry.

11th DEGREE—SUBLIME ELECT OR PRINCES AMETH.

The third act is set forth in the .11th Degree, in which the King, in order to reward the 15 (and sundry other)

officers who had zealously discharged their duty, adopts the plan of constituting 12 of them to be

commissioned Princes Ameth, referred to in I Kings iv.-7. Each of the 12 was deputed to obtain supplies—

chiefly in kind—for one month in each year from one of the 12 districts into which the country was divided.

What connection the candidate for the degree is supposed to have with them is obscure.

The room or place of meeting, which is called a "Grand Chapter," is hung with black. The apron is white

with a black border and lining, and on the flap is a red cross; there is also a black sash suspended from the

right shoulder to the left hip and on it hearts in flames. The presiding officer represents King Solomon, his

two chief officers are a Grand Inspector and a Grand Master of Ceremonies.

In this degree King Solomon chose by lot 12, and formed them into a Chapter. And in the sequence of

Masonic degrees where we find the candidate has been preparing his 12 occult centres for their activities, we

now find him, as a real Master of his Lodge, appointing his rulers over these spiritual centres so that they

may be under his personal control at all times. Among the duties of these 12 it is incumbent upon them to

eradicate ignorance, tyranny, and intolerance, and thus assure the victory of right and truth and admit the

light of wisdom and understanding

—"The New South Wales Freemason."

————————

MASONIC BRETHREN IN WELLINGTON HOSPITALS.

–⸱––÷––÷––⸱–

COMMITTEE REPORT, No. 16.

————

Public Hospital —Ward 2: Bro. G. Hall, Lodge Brooklyn, No. 132. Ward 4: Bro. W. Nix, St. John's Lodge,

No. 37; Bro. G. A. Clark, Lodge Empire, No. 225. Ward 10: Bro. J. W. Leask, Lodges Russell, No. 254, and

Zetland, No. 312. Ward 28: Bro. E. Harris, Lodge Karori, No. 247. Ward 29: Bro. J. Ward; Lodge Hinemoa,

No. 122; Bro. S. McDonald.

Since our last report the following brethren have been discharged:—W. Bro. J. Graham, Lodge Mokoia, No.

213; Bro. H. Clelland, Mt. Ida, Lodge, No. 97, Naseby; Bro. McWilliam, Southland; W. Bro. J. P. Cattier,

Takaka; W. Bro. E. E. Brooking, Renown Lodge, No. 218; Bro. H. R. Hislop, N.Z. Pacific Lodge, No. 2;

Bro. A. Benjamin, Lodge Mokoia, No. 213; W. Bro. A. McLaren, Leinster Lodge, No. 44; Bro. A. C. Brew;

W. Bro. R. E. Dovey, Russell Lodge, No. 254; Bro. J. G. Macaw, Lodge Brooklyn, No. 132; Bro. E. M.

Sherwood, Hinemoa Lodge, No. 122; Bro. B. Stevens, Renown Lodge, No. 218; Bro. P. R. Harvey, Lodge

Mokoia, No. 213; Bro. B. E. Wright, Lodge Zetland, No. 321; Bro. S. Clements, Coronation Lodge, No. 127;

Bro. T. Wells, Lodge Brooklyn, No. 132.

We regret to announce the death, since our last report, of Bro. C. Hood, Lodge Brooklyn, No. 132.

————————

THE PAST MASTER'S JEWEL.

(By the late R.W. Bro. H. P. Bridge, P.G.W.)

–⸱––÷––÷––⸱–

The jewel of the P.M. is the geometric design representative of the Forty-seventh Problem of the First Book

of Euclid. As we in this N.Z. Masonic territory, in common with all English Masons, now have it, it takes the

form of a square in gold, silver, or silver-gilt, pendant to which is, fashioned of the same material as the case

may be, a presentment of the Forty-seventh Problem of the First Book of Euclid. But the P.M.'s jewel of

English Freemasons was not until comparatively late years of this design. It was formerly a square, with the

arm resting on a quadrant. The American P.M.'s jewel is a pair of compasses, the points of which rest on a

quadrant marking off sixty degrees, and the legs enclosing a presentment of that great luminary the sun, with

its effulgent rays. Those privileged to know will perceive that this design causes the emblem to pass beyond

the strict limits of Blue Masonry and trespass on the symbolism of the higher degrees. For this reason it is

not favoured by English Freemasons. The P.M.'s jewel now in general use among English brethren, as also in

this territory, is eminently satisfactory, in that it confines its design and symbolism solely to Craft Masonry,

with which it is alone concerned, and because, while the square marks the Master's rank, the Forty-seventh

Problem is .very appropriately emblematical of that super-excellence in Masonic art, skill and knowledge

which should necessarily be the dominating characteristics of one holding a rank of such importance as that

of Past Master.

As far as my researches have been able to be prosecuted, however, the explanations given by Masonic

writers of the symbolism of this jewel have been singularly inadequate and inappropriate. In no instance have

I found a definition of the jewel which could be termed "popular" in the sense of, by its simplicity and

readiness of application, appealing directly to the intelligence of the brethren as a whole. Further, this jewel,

with its accompanying symbolism, should, as do all other symbols, contain a moral and a lesson, easy, when

explained, of assimilation by the brotherhood. Doubtless it does do so, but, save in two instances, I have been

unable to discover even an attempt to deduce and explain anything of the kind. The first of these two

instances is an explanation of the jewel by Bro. Rev. J. G. Gibson, the well-known Masonic writer, but this is

too lengthy and intricate to be of avail for memorisation. The other instance occurs in the address to the

I.P.M., as given in a publication entitled "The I.M.'s Guide." It is highly imaginative writing, very involved

in its composition.

Now, my object in submitting this paper is to proffer a suggestion of what seems to be both a more legitimate

and also a more simple symbolism, as conveyed in this Forty-seventh Problem presentment, in so far as it is

concerned as the emblem of the Past Master; and in that connection it is necessary briefly to review the

reason of the importance of the Forty-seventh Problem and its association with Freemasonry. This problem

sets out to demonstrate that, given a rectangular triangle, the square on the side sub-tending, or opposite to,

the right angle is equal to the sum of the squares on the other two sides. We are told that this was discovered

by Pythagoras. This is incorrect. Pythagoras may have originated the above definition of the problem, but the

geometric principle involved was known to the Egyptian priesthood considerably before the days of

Pythagoras; and, though Euclid included it as a problem in his first book, Euclid flourished some hundred

years after Pythagoras.

The value of this Forty-seventh Problem is that it constitutes the basis of plane geometry, and, therefore,

represents the whole science of geometry, which investigates the relations, property, and measurements of

solids, surfaces, lines and angles; and it was so used by the Egyptian priests in their great buildings, such as

their stadia and pyramids. There is little doubt that Pythagoras learnt the great secret from the Egyptians

when he was studying amongst them. The method was the 3, 4, 5, triangle, it being so proportioned, for 3

square equals 9, 4 square equals 16, and 5 square equals 25, and 9 plus 16 equals 25.

It was from this very easy, whether the measurements were in cubits or otherwise, to extend the

measurements by other simple geometrical devices, based on the same formula, to obtain accurately the

measurements necessary.

Our interest in the Forty-seventh Problem is that, in common with other Euclidian geometric designs, it has

been associated with Freemasonry and with distinctive symbolism. I am informed that its first public

association with Freemasonry was its presentment on the cover of a Masonic work published about the year

1720, when, probably arising out of the old Operative Masonic Lodges, Euclidian or Geometric Masonry had

a great vogue. Now, in Euclidian Masonry—that is, the school of Masonry which held that Geometry was

Masonry, and its teacher Euclid, who was said to have been himself a Mason—the triangle symbolises the

E.A., the square the F.C., and the circle the M.M. The First Book of Euclid deals with triangles, the Second

with squares, and the Third with circles; and there you have the three degrees. You will notice that the square

symbolises the craftsman. Mackey says that the Forty-seventh Problem is worn by a P.M. as a jewel to show

his ability as a Mason—that is, as a craftsman—meaning this, of course, in an operative sense, since the

Operative M.M., or Master of an Operative Lodge, would, to be efficient, have to be well acquainted with

the science of geometry.

I would suggest, therefore, that the P.M.'s jewel, the presentment of the Forty-seventh Problem, has in its

conception and adoption an Operative Masonic reference, and symbolises that its possessor, by the rank

attained, may be regarded as the perfect craftsman—the artisan who has entirely mastered his art and trade.

But it is its Speculative symbolism which is of most interest, for in it is contained the moral and lesson which

the mere denoting of the super-craftsman does not altogether convey. I submit that, with its three squares of

different size and proportion, its rectangular triangle without which the square could not be formed, and its

various triangles made by lines joining the angles of the squares, and the essential circle (not shown in the

problem), without which the rectangular triangle could not be discovered or the problem as a whole have

existed, this Forty-seventh Problem symbolises the executive administration of the Craft Lodge. Thus the

large square represents the W.M., the next in size the S.W., and the smallest the J.W.; the rectangular triangle

represents the originating upright and conscientious E.A., multiplied in the various other triangles

representing the members of the Lodge of the same degree, from whom evolve the future Craftsmen, and, it

may be, the future principal officers of the Lodge. The W.M., in power, dignity and authority is shown to be

greater than either the S.W. or the J.W., but equal to them combined should his absence place them in

temporary control of the Lodge. Further, the problem indicates that the W.M. is Masonically useless without

a S.W. and a J.W.; that each is necessary to the other and to the Lodge for its perfect working; also that,

while the proportion of the squares designates the relative importance of their officers, nevertheless, as in the

case of the W.M., the S.W. and the J.W., must also be true types of the super-craftsman—one who is master

of his art, its skill and knowledge.

Hence we derive this moral and lesson: That, as the rectangular triangle is the basis of the problem, it is only

from the earnest, upright and zealous E.A. that the subsequent Master Craftsman can be evolved, fitted to

take his place in the 3, 4, 5 proportioned squares of the executive. Thus, to produce the best and most

finished result the Mason must begin to act and to learn from his earliest E.A. days, with such conscientious

earnestness and zeal as shall fit him for the possible great and important duties of his future positions in

Masonry; that only those who have proved their skill, their knowledge, and their zeal for the institution

should be elected to the higher offices; finally, that it is only by the co-operation of the finished product; as

found in the super-craftsman—the W.M., the SM., and the J.W.—that an accurate measurement can be

assured of the Masonic value of the Lodge in carrying out, for the benefit of the Craft in general, the divinely

approved tenets and principles of our time-honoured institution.

————————

THE MASTER'S LIGHT.

(By Bro. N. R. Bolton)

–⸱––÷––÷––⸱–

In "Miscellanea Latomorum," Vol. xxviii, pages 33 and 97, appeared two articles on the above subject by

"Truth Seeker," the second one giving additional evidence from the "Freemason's Chronicle" of 1879.

Perhaps I shall be forgiven for pointing out earlier and more precise evidence relating to the subject.

If we are to consider the facts in their true perspective, it will be well to begin by considering the letter from

Wm. Hy. White, Grand Secretary, to peter Matthew, which was published in the "Freemason" of 21st March,

1885, by the then editor, Bro. Brackstone Baker, P.G.D., and was as follows:—

7 December, 1839.

In reply to your question as to the propriety of extinguishing the Master's Light, and if extinguished, of

introducing a Lanthorne with a Star, etc., I feel no difficulty in stating that such extinguishing is not only

improper, but positively, in violation of a most maturely considered and unequivocal direction of the

Grand Lodge, and that the introduction of a Lanthorne, etc., is equally against the order.

In the Lodge of Reconciliation, the extinguishment had been proposed, and occasioned much

dissatisfaction; in order, therefore, to settle that, and some other points, or, more properly speaking, to

carry out the direction of the Act of Union, that there should be an uniformity of working, etc., a Special

Grand Lodge was convened on the 20th of May, 1816, to witness the ceremonies proposed by the Lodge

of Reconciliation. These concluded, the several points were discussed; amongst others the Lights in the

Third Degree; and decisions were come to upon them. But to afford opportunity for the most mature

consideration, and to leave the subject without a possibility of objection, another Special Grand Lodge

was holden on the 5th June following, to approve and confirm what had been done on the 20th May.

At these meetings, the M.W.G. Master presided, and the attendance of Members was larger than at any

other I recollect (except the day of Union).

The decision was, that the Master's Light was never to be extinguished while the Lodge was open, nor

was it by any means to be shaded or obscured, and that no Lanthorne or other device was to be permitted

as a substitute.

One reason is, that one of the Lights represents the Master, who is always present while the Lodge is

open, if not actually in his own person, yet by a Brother who represents him, and without the Master or

his representative the Lodge cannot be opened; so his Light cannot be extinguished until the Lodge is

closed; the other two lights represent luminaries, which, at periods, are visible, at others, not so.

There is now no question about the authenticity of this letter, for it is stated in "Miscellanea Latomorum,

Vol. xxix, page 46, that the letter can be seen in the Library of Grand Lodge.

If there be any doubt, it must be regarding a statement of fact, and in this connection it would be well to

consider evidence taken from the "History of the Lodge of Probity, No, 61," by T. W, Hanson (1939).

First, we must remember that the Lodge of Reconciliation was warranted on '7th December, 1813, and met

(with intervals) until '3rd May, 1816, a period of nearly 21 years. During that time its members conveyed the

new forms to various parts of the country, holding Lodges of 'Reconciliation in such places as Halifax (Philip

Broadfoot, 18th-22nd June, 1815), Manchester (Wm. Shadbolt, J.W., 21st-23rd November, 1814), and

Brixham (Satterly, 13th September, 1815), to quote only three cases.

According to the "History of the Probity Lodge," six of the brethren of that Lodge made sixteen attendances

at the Lodge of Recinciliation in London; they were experts in their school of ritual and would be quick to

note the new points and check one another's lapses; in addition, they had them explained by Philip

Broadfoot. When they came back to Halifax they influenced other Yorkshire Lodges and some in Lancashire

by means of a Lodge of Promulgation. They presented a silver-mounted walking stick to Broadfoot and

corresponded with him. Is it not feasible to suggest that, as the new forms were rapidly assimilated and the

ceremonies amended (there is evidence of this in "Freemasonry in Bristol," by Powell, 1910), the gradual

elimination of the Star or other device would be abandoned, if it had been definitely prohibited by the Lodge

of Reconciliation? Let us see what Broadfoot says:—

London, 24th Sept., 1816.

Dear Whiteley,—

I explained to Br. Sugden that nothing had transpired since I had the pleasure of seeing you, except what

took place in the Grand Lodge relative to the Sympathetic S— and the Light in the Third Degree, the first is

to be continued as you received it from me at Halifax, and the other to be left to the option of each Lodge

either to have the Three Masonic Lights placed in the east (for it was contended by some that the three

Masonic Lights ought never to be extinguished) or one Light only. I may observe that the Master and Brn. of

the Lodge of Reconciliation are decidedly in favour of one Light (as it has a much better effect), but as we

have had no meeting since the Grand Lodge, I am not able to say whether the Star will be used or not, for the

motion as carried in the Grand Lodge was simply that each Lodge should either have one or three Lights in

the East during the Ceremony.

. . . . . . . .

Give my respects to all the Brethren and to Mr. Walsh and family. I am, yours Truly, P. Broadfoot.

Excuse the scrawl. I am not very well to-day. Mr. Chas. Whiteley, Halifax, Yorkshire.

(To be continued.)

————————

WAIKATO NOTES.

–⸱––÷––÷––⸱–

The Installation meeting of Lodge Rotorua, No. 153, was held on Thursday, 9th August. Bro. Walter Thomas

Powell was installed as Worshipful Master by R.W. Bro. A. Bullock, Prov.G.M., P.G.W. In spite of bad

weather the attendance was the largest in the history of the Lodge. During the ceremony W. Bro. Geo. A.

Shaw, G.S.D., occupied the S.W.'s chair, W. Bro. E. R. Quinlan the J.W.'s chair; W. Bro, J. Saunders,

P.A.G.D'C., as G.D. of Ceremonies; W. Bro. R. T. Ward, P.G.S., as Inner Guard. The Working Tools were

presented to the newly-installed W.M. by W. Bro. A. E. Webb, P.G.B.B. W. Bros. Wm. Walsh, W.M. of

Lodge Tirau, No. 193, and C. F. Thomas, W.M. of Lodge Whakatane, No. 198, acted as Presenting Officers.

The Working Tools in the Third Degree were presented by W. Bro. T. W. Kenyon, W.M. of Lodge

Tauranga, No. 125; in the Second Degree by W. Bro. H. Granger, W.M. of Lodge Te Puke, No. 261; and in

the First Degree by W. Bro. N. Anderson, W.M. of Lodge Piako, No. 160. The address to the Master was

given by R.W. Bro. Gilchrist, P.G.W.; to the Wardens by W. Bro. H. J. Ryde, P.A.G.D.C.; and to the

brethren by M.W. Bro. Sir S.'S. Allen, P.Pyo G.M. On behalf of the Lodge W. Bro. T. S. Robertson was

presented with a Second Year's Clasp for his P.M.'s Jewel 'by W. Bro. Gilchrist, and W. Bro. P. A. Kusabs,

Secretary, was presented with a Secretary's Jewel by M.W. Bro. Sir S. S. Allen. 'This year the festive board

was held in the Concert Chamber of the Town Hall, where a pleasant evening was enjoyed by all.

————————

HAWKES BAY NOTES.

–⸱––÷––÷––⸱–

The most outstanding Masonic event in Hawkes Bay for many years was the 21st Birthday Celebration

Meeting of Lodge Napier, 268. By special invitation the Prov. G.M., R.W. Bro. Edgar C. Hurdsfleld,

occupied the chair, and sitting Masters of Lodges throughout the district assisted in the ceremony of

"passing." W. Bro. Peters, the present Master of Lodge Napier, who was the first candidate to be initiated in

the Lodge, was congratulated on the rendering of the Second Tracing Board and the manner in which it was

delivered will long be remembered by those present. Approximately 225 brethren were present, and all

agreed that a pleasant and memorable evening was spent with the brethren of Lodge Napier. May it continue

to progress and prosper.

The Installation of W. Bro. W. E. Bate as Worshipful Master of Hawkes Bay Research Lodge was held at the

Masonic Temple on Monday, 6th August, the Prov. G.M., R.W. Bro. Edgar C. Hurdsfield officiating as

Installing Master, assisted by many present, and past Grand Lodge officers. The address delivered by the

newly-installed Master, entitled "The Great and Invaluable Privileges of Freemasonry," was intently listened

to and appreciated by all present. Special mention was made of the absence of V.W. Bro. E. E. Bott, G.

Chaplain, who has been Secretary of Research Lodge since its inception and can rightly be termed the

"Father of H.B. Research." V.W. Bro. Bott is out of the district recuperating, and brethren express sincere

wishes for his speedy recovery to normal health.

W. Bro. T. L. Cater, W.M. of Lodge Heretaunga, presided at the last regular meeting on Tuesday, 14th

August, when a brother was raised to the Third Degree. There was a good attendance and the W.M. and his

officers are to be congratulated on the smooth working, considering this was the first meeting after the

Installation.

Lodges Te Mata and Napier held their usual Ladies' Evenings during the month, both functions being

exceptionally well attended and those present spent a most enjoyable evening.

Lodge Omarunui is holding a Ladies' Evening on Tuesday, 28th, and judging by the popularity of

Omarunui's previous functions of this nature, they are assured of a record attendance.

Heretaunga have also decided to hold a Ladies' Evening in the near future and can expect good support from

the brethren of sister Lodges.

The date of consecration of Services Lodge of Hawkes Bay has been fixed for Monday, 1st October, when

W. Bro. P. J. S. George, P.G.Std.B., and a P.M. of Lodge Haeata, will be installed as the first Master. A very

large attendance is anticipated.

With the "end of the war" announced, Freemasonry has a "job of work" in rehabilitating returning brethren of

the Services in their respective Lodges throughout this territory, in fact throughout the Dominion. Brethren

will not be found wanting in extending the hand of brotherhood to them, and H.B. now says, "Thank you."

————————

TARANAKI NOTES.

–⸱––÷––÷––⸱–

Kaponga Installation meeting was held on 1st August, when Bro. Ivan E. Lewis, S.W., was installed as

Master. R.W. Bro. Dr. Simmons, Prov.G.M., presided over a crowded meeting, all the S. Taranaki Lodges

being well represented.. The work was well divided and everything passed off in excellent style. R.W. Bro. J.

C. Barclay, P.Prov.G.M., gave thee Address to the Master and W. Bro. H. D. Caplen, P.G.Supt.Wks.,

addressed the Wardens.

A splendid assembly of R.A. Masons gathered to meet the First Grand Principal. M.Ex. Comp. W. Reynolds,

at Eltham recently. The R.A. Comps. of Taranaki highly appreciated the honour of meeting the G.Z., and

every Chapter in the district was well represented. M. Ex. Comp. Reynolds is not quite a stranger in

Taranaki, having been present at and took part in the consecration of Opunake R.A. Chapter just over a year

ago.

Lodge Ikaroa arranged for a ladies' social evening on 28th July.

Lodge Patea Kil., No. 18, paid a fraternal visit to Lodge Manaia during August, bringing a candidate with

them, who was duly passed to the F.C. degree by the Manaia Lodge.

Sincere and cordial greetings to W. Bro. J. W. Taunt, who was installed as Master of Mt. Egmont Lodge, No.

670, E.C., on 11th August. W. Bro. Taunt enjoys the esteem and affection of his brethren and should have a

very happy and successful period as Master. The Dist.G.M. attended the meeting.

Lodge St. John, No. 95, held a Ladies' Night during the month, and from reports of those who attended it was

a most enjoyable function.

Lodge Taranaki paid an official visit to Lodge St. John on 21st August. At this meeting the P.Ms. of No. 95

worked a Third Degree, W. Bro. J. C. Best being in the chair.

There was a fair attendance at the July meeting of Lodge Moa, when a brother was raised. Expensive

renovations have been carried out to the interior of the Temple. The whole is now finished in white plaster

throughout.

Lodge Waverley Kil., No. 311, paid a fraternal visit to Lodge Patea on 8th August, and a very successful

gathering was held. The work was a Second Degree. At this meeting an address was given in the refectory by

Bro. E. K. Cameron, of Lodge Hawera.

At the request of the W.M. of Lodge Stratford, who was present, Bro. Cameron attended the August meeting

of No. 75 and repeated the address, thereby affording the brethren much pleasure and satisfaction.

————————

RUAPEHU NOTES.

–⸱––÷––÷––⸱–

A large number of brethren were present at the July meeting of Lodge Awatea. The W.M., W. Bro. R. B.

Jordan, received an official visit from W. Bro. G. Rennie, W.M. of the Manawatu Kilwinning Lodge, who

was accompanied by a number of his brethren. Two candidates received the Third Degree, and in the

refectory a very instructive lecture on the Masonic Apron was given by W. Bro. P. W. Morris, P.A.G.D.C.

The 2nd August was a very busy night for the members of Awatea, for in addition to an official visit being

paid to Lodge Huia by the W.M., the Deputy W.M., W. Bro. Len. Wood, together with several brethren,

journeyed to Lodge Kimbolton, where the W.M., W. Bro. F. Whitehead, and his officers conferred the Third

Degree on a member of Awatea.

The Annual Report of Fending Lodge makes interesting reading. During the year nine candidates were

initiated, whilst four members have passed to the Grand Lodge above, namely, W. Bro. S. Strachan, P.G.S.,

W. Bro. H. H. Ferguson, Bro. John Cobbe and Bro. L. J. Ashworth. W. Bro. S. Strachan. P.G.S., was a

Masan of 53 years' standing. During the whole of that period he was a regular attender at Lodge meetings

and maintained a very lively interest in all matters of a Masonic nature. The total membership at the end of

June, 1945, was 113. There are still nine brethren in the Armed Forces, and a large number of visits were

paid to Lodges throughout the Ruapehu District.

The Manawatu Royal Arch Chapter is nearing the completion of another successful year. The First Principal,

V.Ex. Comp. Morris, exalted two companions at the August meeting and two candidates were balloted for.

The Installation takes place in September, and it is hoped the First Grand Principal will be present, when it is

intended to hold a combined meeting of Chapters for the occasion.

An official visit was paid to Lodge Rongotea last month by W. Bro. W. A. Sutherland, W.M. of Rangitikei,

accompanied by several P.Ms., his officers, and brethren. At .the August meeting of Rangitikei the Past

Masters conducted the ceremony of the Third Degree, W. Bro. E. J. Amon presiding.

It is with deep regret we have to report the passing of Bro. W. Reid, a life member of Feilding Lodge. Bro.

Reid was 92 years of age and had attended 50 Installations of his Lodge. Our late brother never sought

office, being content to sit on the left of the Junior Warden, and was always the first to offer congratulations

to the incoming J.W. at each Installation. Bro. Reid will be sadly missed by the brethren of this District.

Perhaps a word to Lodge Secretaries would not be out of place this month. I have often been asked why I do

not report meetings of more Lodges in these notes. The answer is simple, as it is impossible to attend all the

meetings throughout the district, I have to rely on Lodge Secretaries sending me notices of their meetings, on

receipt of which I always make mention of the particular Lodge in these notes.

One of the proudest Masons in the district last month was W. Bro. P. W. Oliver, P.G.S., who at Lodge Huia

initiated his youngest son, a Lewis, 18 years of age. Naturally there was a very large attendance for this

unique ceremony, over 30 Past Masters being present, including several Grand Lodge officers. Among the

visitors was the W.M. of Lodge Manchester, W. Bro. B. Short, with a number of his brethren. This is the

second occasion W. Bro. Oliver has initiated a son into Lodge Huia, the first being Pilot Officer Joe Oliver,

who lost his life on active service, and incidentally the son just initiated is now in the Air Force. W. Bro.

Oliver is to be congratulated on his work on this occasion and on being able to know his youngest son is also

a brother Mason.

————————

SOUTHLAND NOTES.

–⸱––÷––÷––⸱–

The Installation of Master and investiture of officers of Lodge Victoria, No. 147, held on 14th August, was a

delightful meeting. The work of the Installing Master, R.W. Bro. A. Derbie, P.Prov.G.M., was of a

particularly high standard, as was that of W. Bro. W. Kelman, P.Asst.G.D.C. The dispatch of general

business, reception of visitors, and the bright ceremonial work contributed largely to the success of the

function. The address to the newly-installed Master, Bro. D. T. McNeil, was delivered by the Inst. Officer.

The Wardens were invested by W. Bro. P. Fraser and addressed by W. Bro. R. J. Brokenshire. The address to

the brethren was given by R.W. Bro. G. J. Yule, P.Prov.G.M. R.W. Bro. J. D. Campbell, Prov.G.M., was

present, accompanied by a good following of Grand Lodge officers. The festive board proceedings were in

the hands of W. Bro. C. C. Lange, who kept things moving in bright style. The following Past Masters

assisted in the ceremonial work: T. R. Pryde, T. A. Clark, R. M. Kelman, and R. A. Lilley, J.G.D., J. C.

McKenzie, and S. C. K. Smith, P.G.W., and J. Stobo, A.G.D.C.

Congratulations are extended to the brethren of Lodge Edendale, No. 289, on their recent decision to erect a

Temple in keeping with the dignity of the Craft.

Royal Arch Companions in the district are looking forward to the forthcoming visit of the First Grand

Principal in October.

M.W. Bro. E. C. Smith, Pro G.M., has been absent from the district visiting a number of. Northern Lodges.

Two brothers, W. Bros. Wm. Kelman and R. M. Kelman, Past Masters of Lodge Victoria, No. 147, are this

year holding the office of president of their respective bowling clubs for the year 1945-46. The same

keenness displayed in their Masonic duties is in evidence in their bowling activities.

The annual meeting of the Southland Board of Inquiry disclosed a most successful year, with a record

number of propositions. R.W. Bro. A. Derbie was re-elected President. The duties of Secretary were again

entrusted to W. Bro. H. J. J. Pierce.

Ex. Comp. F. J. Logan will be installed First Principal of Southern Cross Royal Arch Chapter, No. 3, at the

regular convocation this month. The ceremony of Passing the Veils was worked by W. Excellent Master

Logan and his officers at the August Convocation. This was followed at the same meeting by the ceremony

of Holy Royal Arch by the Past Principals, With R.E. Comps. A. Scott and C. K. Smith acting as Z. and 1st

Soj. respectively.

Several Invercargill members of the Dunedin Conclave of the Red Cross of Constantine journeyed to that

city on 18th August and attended the quarterly meeting of that Masonic unit.

The interior of the Invercargill Masonic Temple is being re-decorated by voluntary labour under the

supervision of Bro. G. Withers.

Bro. A. McDonald, Lodge Tuatapere, No. 210, a member of the teaching profession, has been transferred to

a charge in the North Island.

A Thanksgiving Service to record the restoration of Peace has been arranged by Southern Cross Royal Arch

Chapter, No. 3, to be held on Sunday, 2nd September, in the Freemasons' Temple, Invercargill.

A well-known member of Huiroa Royal Arch Chapter, No, 47, was received into Murihiku Rose Croix

Chapter, No. 36, by Ex. and Perf. Bro. A. W. G. McKee and his officers at the quarterly meeting held on

29th August.

A record attendance was present at the Installation of Huiroa Royal Arch Chapter, No. 47, held in the

Masonic Temple, Gore, on 4th August, when Ex. Comp. D. Russell was installed, invested and addressed as

Z. by R.E. Comp. G. H. Brown, G.Supt.; Ex. Comp. F. W. Jones as H. by M.E. Comp. E. C. Smith, P.G.Z.;

F. J. Murray as J. by R.E. Comp. Sydney C. K. Smith, P.G.J. The installation of W. Mark Master was

conducted by R.E. Comp. A. Scott, P.G.J., who also addressed the officers. The Address to the Companions

was delivered by R. E. Comp. F. A. Steans, P.G.H.; Duties of D.C. by V.E. Comp. W. Marshall. The various

officers were invested by V.E. Comps. W. Kelman, A. Sexton, N. Moore, E. McK. Lyon, L. G. Thomson

and A. Dix, P.G.D.C.

At a recent meeting of the Southern Cross Cryptic Council, No. 3, held at Otautau, several members of

Wallace R.A. Chapter, No. 34, were admitted to membership.

The concert organised by Bro. A. Walmsley and W. Bro. H. Weston, P.G.O. and held in the refectory of the

Invercargill Temple, proved most successful. A large attendance of members and friends was in evidence

and contributed about twenty pounds towards the Peace Memorial Fund.

The Installation of Bro. Robt. Muir as Master of Lodge Edendale, No. 289, in the Edendale Public Hall on

21st July, attracted a record attendance of members and visitors. The ceremony was conducted by R.W. Bro.

J. D. Campbell, Prov.G.M. assisted by W. Bro. J. Stobo, Asst. G.D.C., R.W. Bro. A. Derbie, P.Prov.G.M.

(Investiture of Wardens), W. Bro. W. Watson (Address to Wardens), M.W. Bro. E. C. Smith, Pro G.M.

(Address to Brethren), R.W. Bro. S. C. K. Smith (Duties of Chap.). The junior officers were invested by W.

Bros. J. Buchanan, P.G.Supt. W. H. Patterson, P.A.G.D.C., R. A. Lilley, JG.D., and R. Pryde, G.S.

Brethren of Lodge Wallace, No. 129, mourn the passing of Bro. C. A. Harrington, who recently answered a

call to the Grand Lodge above.

Past Masters of Lake Lodge of Ophir, No. 85, conducted the ceremonial work at their August meeting.

Installation meetings will be held this month by Lodges Switzers and Mokoreta.

————————

OTAGO NOTES.

–⸱––÷––÷––⸱–

Our first thanks must be to the G.A.O.T.U. for the cessation of hostilities, so permitting the nations of the

earth to pursue their peaceful way of life without interruption.

We congratulate all those brethren who have been selected for Grand Lodge office for the ensuing year.

There is no change in the personnel of either of the Boards, but the balance of quota available appears to

have been wisely selected, from a location point of view as well as rewards for services rendered and

qualifications.

There is every prospect of M.W. the Grand Master paying an official visit to Oamaru on 5th September, and

the brethren of the northern portion of Otago District are looking forward to a most impressive and

instructive evening. A goodly number of brethren expect to journey from Dunedin for the occasion.

The Installation of Bro. S. G. Scoular as second Master of Achilles Lodge, No. 310, held on 10th August,

was an outstanding success. This Lodge, as already reported last month, has completed a very successful

initial year. The attendance at the Installation was exceptionally good. The ceremony was carried out by our

Prov. G.M., with the assistance of 18 present and past G.L. officers. The proceedings in the refectory marked

a new departure from local past procedure in that it was of the buffet type, thereby permitting brethren to mix

and become acquainted with one another more readily, while the singing of the Masonic responses, seldom

heard in this district, had much to commend it,

The Research Lodge of Otago, No. 161, held a very I successful and instructive meeting in July, the lecturer

being the Master, V.W. Bro. R. C. Rutherford, P.G.Lec. A pleasing feature of the meetings of this Lodge is

the interest many brethren take in the fixed and impromptu questions asked.

Great credit is due to the brethren of Palmerston Lodge, No. 26, for the excellent arrangements they made for

the Installation ceremony on 18th August. This was really "Smith brethren" night, as besides M.W. Bro. Pro

G.M. (E. C. Smith) and the newly-installed Master (W. Bro. S. E. Smith) there were present the Secretary of

the Lodge (W. Bro. G. B. Smith, P.G.S.) and three natural brothers of the Master-elect, the latter journeying

long distances to be present. The Prov. G.M. (R.W. Bro. J. G. Dykes) was supported by 16 present and past

Grand Officers, while several carloads of visitors from Dunedin,

Oamaru and surrounding parts supported the Palmerston brethren in no uncertain manner. Proceedings in the

refectory were mostly dominated by the "Smith" section, all of whom gave a good account of their various

stewardships. The rendering of the "Donkey's Serenade" was a masterpiece.

The Dunedin brethren were to have held a Masonic Ball during July, but owing to unforeseen difficulties the

project had to be abandoned.

————————

NORTH OTAGO NOTES.

–⸱––÷––÷––⸱–

At its meeting on 18th July, Lodge Oamaru Kil., No. 82, raised a candidate, while a brother was received on

affiliation.

The Waitaki Kil. Royal Arch Chapter, No. 8, at its meeting on 25th July, acknowledged a Mark Master, with

E. Comp. J. Y. Rushton as W.E.M. Nominations for Principals and officers were received for the next year.

Lodge Oamaru, No. 260, held its monthly meeting on 1st August, when a Third Degree was worked, with W.

Bro. Lightwood in the chair. The Lodge has again suffered losses by removals of brethren from the district,

the Worshipful Master, W. Bro. C. McDonald, having moved to Dunedin, another W. Bro. to Nelson, and

the J.D. to Auckland. At this meeting W. Bro. E. D. Watts, P.G.S., made feeling reference to the passing of

V.W. Bro. J. S. Duncan, P.Asst.Prov.G.M., both as a Mason and as a citizen.

The Installation meeting of Lodge Oamaru will be held on 5th September, when a large gathering is expected

to celebrate the Lodge's coming of age.

The Lodge of Waitaki, No. 11, initiated a candidate at its monthly meeting on 8th August, with the W.

Master, W. Bro. G. J. Sceats, in the chair. This Lodge has a "Lewis" to initiate when available from camp.

The brethren were pleased to have an old member, W. Bro. C. J. Mollison, visiting from Nelson.

On 11th August a party of Oamaru brethren made a visit to Lodge St. Augustine, No. 99, at Waimate, for its

Installation ceremony.

The Installation of Lodge Kurow, No. 164, will be held on 27th September, and it is hoped that now petrol

restrictions have been slightly eased, there will be a large gathering.

————————

CHRISTCHURCH NOTES.

–⸱––÷––÷––⸱–

The Installation meeting of Civic Lodge, No. 157, was held on 7th August, when Bro. Alan Manson, S.W.,

was installed as Master, the ceremony being conducted by R.W. Bro. A. J. Jones. Prov.G.M., assisted by

officers of Provincial Grand Lodge. R.W. Bro. J. N. Du Feu, Past Deputy G.M., represented Grand Lodge.

Among the Grand Lodge officers present was V.W. Bro. David Manson, P.G.D.C., a founder and P.M. of

Civic Lodge and the father of the newly-installed Master.

On 11th August R.W. Bro. A. J. Jones, Prov.G.M., accompanied by a number of Grand and Provincial Grand

officers, visited Waimate and conducted the Installation in Lodge St. Augustine, No. 99, in which he had

occupied the chair in 1923. Bro. W. J. Hutt, S.W.. was installed as Master, the Prov. G.M. being assisted by

officers of Provincial Grand Lodge.

Prince of Wales R.A. Chapter held its Installation on Wednesday, 15th August, the day on which the

surrender of Japan was announced. The Installation meeting was therefore a distinctly unusual occasion. Ex.

Comp. Rowland L. Reid was installed as First Principal, the ceremony being conducted by R.E. Comp. F. N.

Kerr, Grand Supt. of Canterbury, assisted by Grand Chapter officers. The Second Principal is Comp. F. J.

Shanks, and the Third Principal is Ex. Comp. R. C. Hamilton. V.E. Comp. A. B. Christensen, a member of

Prince of Wales Chapter, officiated as Grand D.C. This Chapter recently suffered a loss in the death of V.E.

Comp. C. G. Curtis, who had been Chaplain for many years, and of E. Comp. F. G. Page, who was Scribe E.

from 1940 to 1943.

Crown R.A. Chapter, No. 56. celebrated its twenty-first anniversary on 20th August, when the Royal Arch

Degree was worked by V.E. Comp. W. A. Gribble (the first Z.), assisted by Past Principals of the Chapter.

There was a large attendance of visitors, including R.E. Comp. F. N. Kerr, Grand Superintendent, and also

Grand Chapter officers, headed by M.E. Comps. A. C. Andrews and C. Flavell, P.G.Zs. The usual toasts

appropriate to the occasion were honoured in the refectory.

Lodge Riccarton, No. 276, held its regular meeting on 21st August, when the Master, W. Bro. C. D. Marks,

worked the Second Degree.

At the meeting of Ionic Lodge, held on 23rd August, Bro. N. H. Gale, S.W. was installed as Master. The

ceremony was conducted by R.W. Bro. A. J. Jones, assisted by officers of Provincial Grand Lodge.

Excelsior Rose Croix Chapter held its Installation meeting on 30th August, when E. and P. Bro. Reginald T.

Sladen was installed as M.W.S. by Ill. Bro. J. J. Hurley, 32°. There was a large attendance of brethren of

Excelsior and Beckett Chapters.

The R.W. Deputy Grand Master, R.W. Bro. W. J. Girling, has accepted the invitation of Lodge Sumner to

attend its Installation on Monday, 24th September, a week later than the regular date. This is being arranged

to coincide with his visit to Lodges and Chapters in the South.

————————

NORTH CANTERBURY NOTES.

–⸱––÷––÷––⸱–

The headline news in our Group is the news of Victory and the Group meeting at Cheviot, where a record

crowd of brethren congregated to celebrate it—full report next issue.

W. Bro. C. D. Marks, Master of Riccarton, and his brethren took a candidate to Acacia, and a real good night

resulted. Riccarton received a hearty welcome and thanks from W. Bro. Whittington and the brethren of

Acacia

The Amuri Lodge has had a good year, and something special will be put on for W. Bro. H. R. Davison's last

night in the chair. The Installation will be in October, and as usual special arrangements are being made.

W. Bro. Dunbar, of Amuri, and Mrs. Dunbar have just welcomed two of their sons home from the war, and a

third, Bro. Kelvin, who belongs to Amuri Lodge, will be here soon. We congratulate them.

The Acacia Installation will take place in October, and all Lodges are asked to look out for the date and

attend in full force. The Master, W. Bro. Harry Whittington, has had a good year and is leaving everything in

good order for his successor.

A very old-timer, of Amuri in particular, W. Bro. Bill Jones, has recently passed away. He was very popular

and our sympathy is extended to his wife and family.

W. Bro. Selby Williams, Master of Kaikoura Lodge, has been in the hospital, but is now out and about again.

The M.W. Pro G.M., Bro. E. C. Smith, has had a very successful tour in this District.

R.W. Bro. W. J. Girling, D.G.M., is on a tour round various Lodges in the South and also Canterbury

Districts, where he and his party received very warm welcomes.

"The Rangiora Smiths" have been to Palmerson S. to the Installation of their brother and they had a

wonderful time.

The Waimakariri Four are all busy and invite Lodges from town and country to visit them. The war being

over and the petrol easier should be the means of a lot more visiting, and all these Lodges are getting ready

to entertain them.

R.W. Bro. Alfred J. Jones, Prov.G.M. of Canterbury, has a busy Installation season approaching.

The Group extends its sympathy to W. Bro. Ewart Wright in his recent sad loss.

Amberley Lodge is having a busy time, and the Master. W. Bro. Arthur Burke, will be pleased to see visitors

at any time.

The Ashley Chapter has now got some candidates. This will give the Chapter some encouragement and

much-needed strength.

————————

NELSON-MARLBOROUGH NOTES.

–⸱––÷––÷––⸱–

We join with all Territories and Lodges in an expression of deep thankfulness following the announcement

of Peace at 11 a.m. on Wednesday, 15th August. We have witnessed six weary years of war, during which

we have all suffered in varying degree, but now we may discern a greater illumination from that bright

morning star giving promise, we trust, of a better world and a brighter future.

We have noted the Editorial in the August issue of the "Craftsman," and undoubtedly the time is opportune

for a reawakening of Masonic spirit and service with a greater attention to tradition and instructional

guidance, particularly to our younger brethren. Nevertheless, we cannot overlook the wonderful work carried

on by all Lodges throughout the war years, in spite of many members being absent overseas, and particularly

would we mention the generous manner in which Lodges adjacent to camps have cared for the Service

brethren, both as regards entertainment and the working of Degrees. Brethren in the Services from all over

New Zealand have visited the Nelson and Marlborough Lodges during the war years, and in addition to the

privilege thus afforded these Lodges, there has been an ample opportunity of widening considerably the

scope of the true Masonic spirit.

As far as your correspondent is aware, Lodge Nelson, No. 288. was the only Lodge which actually met on VJ

night, 15th August, this being the regular night for the meeting and also the last regular meeting for the

present Master, W. Bro. Ott, who received universal congratulations upon the completion of an excellent and

progressive Masonic year. The S.W., Bro. H. F. Allan, was elected Master. subject to Installation on

Wednesday, 19th September. The attendance, considering the occasion, was excellent. including the W.Ms.

of Lodges Victory and Waimea. A member of the Air Force was "raised" to the Third Degree. Following the

usual toasts the proceedings in the refectory were informal and were enlivend by Community Singing, led by

Bro. Cameron at the piano.

The Installation meeting of Marlborough Lodge of Unanimity took place on Saturday, 11th August, when

Bro. W. B. Bendall was duly installed as W.M. by V.W. Bro. F. Mogridge, Asst. Prov. G.M., and who on

behalf of the Lodge received the D.G.M., R.W. Bro. W. J. Girling. The attendance was the largest which the

Lodge had experienced at an Installation for many years, and all members appeared to be buoyed up by the

excellent war news, plus the fact that Marlborough had just been again successful in regaining the Seddon

Shield. Apologies were received from G.L. officers, particularly from the Nelson District, who were unable

to attend, but, nevertheless, there was quite a good representation from Nelson, including the Masters of

some of the city Lodges. The proceedings in the refectory were most cordial, and Bro. Tingey was again in

attendance to entertain with one of his characteristic elocutionary items.

Trafalgar R.A. Chapter. No. 157, S.C., met on Tuesday, 14th August, three Companions, including two from

the Air Force, being Acknowledged and Exalted. This was the final meeting of the Chapter prior to the

Installation in September, and to mark the completion of his year of office as First Principal, M. Ex. Comp.

Percy Webley presented to the Chapter a most suitable V.S.L., which was gratefully acknowledged by the

Comps, present. The First Principal thanked the Comps. present for their co-operation throughout the year,

which had been quite a strenuous one, with many emergency meetings, plus the additional working of Side

Degrees. M.E. Comp. J. E. Spence, Depute Grand Supt., S.C.. was. received, and on behalf of the Chapter he

received R.E. Comp. E. H. Thomson, Grand Supt. Nelson and Marlborough Districts, who later, in the

refectory, when responding to the official toast, proposed by M.E. Comp. Spence, delivered a most

interesting address on the significance of the R.A. Degree. M.E. Comp. Boyce, when proposing the toast of

"The Candidates," also delivered a most interesting and instructive address on various aspects of R.A.

Freemasonry. Several Comps. of Victory, No. 12, and other Chapters were present, including M.E. Comp.

James Baird, who assisted in the ceremony.

Lodge Havelock met on Saturday, 18th August, when an E.A. was "passed" and a First Notice of Initiation

was presented. It is pleasing to see this Lodge making progress.

St. Cuthbert's Lodge, No. 144, met on Saturday, 18th August, when a F.C. was "raised" and a further First

Notice for Initiation submitted.

Golden Bay Lodge, No. 2194, E.C., met on Saturday, 14th July, when a candidate was initiated, the Degree

being worked by a P.M., W. Bro. R. S. Haile.

The Prov. G.M., R.W. Bro. James Baird, paid an official visit to Lodge Waitohi, No. 111, on the occasion of

their regular meeting on 26th July, when a candidate was initiated. There was a splendid attendance and the

Prov. G.M. was accompanied by a number of the G.L. officers in the Marlborough Territory.

The official visit paid by the D.G.M., R.W. Bro. Girling to Lodge Motueka at their meeting, held Monday,

21st July, was greatly appreciated, whilst the addresses delivered by the D.G.M., both in the Lodge room and

in the refectory, were most interesting and instructional and keenly appreciated by all. The D.G.M. was

accompanied by R.W. Bro. Baird, V.W. Bro. Mogridge and W. Bros. Craghead and Morley.

Marlborough R.A. Chapter. No. 14, had a particularly busy month during July, meeting on the 18th and 28th.

At the first meeting R.E. Comp. E. H. Thomson, District Grand Supt., was officially received, and he in turn

on behalf of the Chapter received M.E. Comp. W. Reynolds, First Grand Principal, who during the evening

delivered a very inspiring address and won for himself the well-deserved regard of all the Comps. present. At

the second meeting R.E. Comp. Thomson was officially received, with nineteen Comps. from Victory

Chapter, No. 12. V.E. Comp. H. Peirce and his Comps. received a great welcome, and for the first time in

sixteen years worked the R.A. Degree in Marlborough Chapter, two candidates being Exalted. It is sincerely

hoped that the interchange of visits between the Nelson and Marlborough Chapters will be carried out more

regularly, as they undoubtedly would prove helpful to both Chapters.

Southern Star Lodge, No. 735, E.C., met on Tuesday, 24th July, when Lodge Nelson, No. 288, attended

officially. Owing to indisposition, the W.M., W. Bro. C. F. Christall, was absent, and W. Bro. N. Heath was

in the chair and read an address prepared by the Secretary, W. Bro. W. J. Shand-Smith, entitled "Definition

of our Ancient Landmarks." This address was both interesting and instructive, and the subsequent

discussions proved most beneficial, particularly to the younger members. The Secretary was also absent

owing to indisposition, but it is pleasing to learn that both he and the W.M. have since made satisfactory

progress.

Victory Lodge No. 40, met on Thursday, 9th August, when four Candidates were initiated in the presence of

an excellent attendance. The Lodge was in mourning, following the death of Bro. F. O. Hamilton, who was a

very highly respected member of the community and esteemed by every member of the Craft, having been a

member of Victory Lodge for an unbroken period of 38 years. The funeral took place on July 27th and was

very largely attended, the Masonic Service being read by W. Bro. G. S. Stiles, I.P.M.

Wairau Lodge. No. 42, met on Tuesday, 24th July, when two Candidates were initiated. There was a good

attendance of members and visitors.