MASONIC PRINCIPLES AND THE WORLD...









    MASONIC PRINCIPLES AND THE WORLD OUTLOOK.


    –⸱––÷––÷––⸱–


    HE increasingly serious world outlook, the apparent inability of the leading victorious Powers to come


    to a grip with specific peace proposals, and the disappointingly slow reaction towards normality, are


    matters which are attracting the attention of serious-minded men, both within and outside the Craft, to a


    growing extent. Fortunately for mankind, "hope springs eternal in the human breast," but its realisation is


    sometimes disappointingly slow. This is the case today. As we pointed out last month, peace must be


    striven for as strenuously as victory, it must be a continuous effort, and it is not fundamentally a matter of


    negotiation among Governments, but of the outlook of men in all important countries of the world.


    At the recent Annual Communication of Grand Lodge, the M.W.G.M. (M.W. Bro. E. C. Smith) made


    reference to these matters in the address following his Installation.


    "Speaking of the task of Freemasonry in the immediate future, the Grand Master said there was a call to


    all institutions, including Freemasonry, so to face the problems of life, which seemed to be growing as


    time went by, that they might be solved in the cause of humanity and a lasting peace."


    In similar vein the G.M. of the Grand Lodge of Tamaulipas (Mexico) is reported in a contemporary as


    follows:


    "Masonry in these historic times has a grave responsibility if it is to perform the motto which we have


    been taught to love in our Lodges, namely Liberty, Equality and Fraternity. Masonry within its proper


    abstract ideologies should recognise that it has a concrete world in which to act for the benefit of


    humanity."


    These utterances from such highly responsible quarters will, we feel sure, command universal assent, but


    unless they are implemented, they will be as water poured out upon sand. There never was, in fact, a more


    urgent need for the practical application of fundamental Masonic principles and the cardinal virtues of the


    Craft than there is at this very moment in the history of mankind. It would be idle to deny that the world


    outlook, both within various communities and as among nations externally, gives cause for serious


    uneasiness. Many indeed are beginning to fear that, lacking the positive energy and moral force to pull itself


    together, the human race may slip apathetically into a new and perhaps prolonged dark age.


    It is not perhaps so much active wickedness that is rampant today, but rather inability or disinclination to


    combine and co-operate for the common good. Current events in our own country, where class bitterness is


    normally almost absent, serve to underline the increasing inability of men to work harmoniously together.


    Everywhere there are strikes and industrial unrest, an increasing disregard for property and individual rights,


    and a recrudescence of crime and violence. It is easy to attribute these unsatisfactory developments to the


    aftermath of war, and doubtless this is in a measure true, but it is not the whole story. Men generally do not


    realise that if they want a peaceful world abroad, and a high-grade community at home, these objectives must


    be systematically and actively pursued by the majority of the community in the light of moral principles.


    The matter was well put recently by Sir Patrick Duff, United Kingdom High Commissioner, at a school


    function. He is reported as saying, among other things:


    "Make no error. These are perilous days. . . . The cause of most ills, private and public, from motor


    accidents to world wars, is selfishness, or lack of consideration for others. It is not Governments that are


    selfish, it is the people they represent. The task is to make yourselves, and to hope, by example and by


    companionship, to make the rest of mankind take a more brotherly and self-sacrificing and unselfish


    viewpoint."


    Combined with current insistence on rights, to the neglect of duties, we find in the world a disturbing


    measure of apathy, lassitude and even cynicism. Perhaps the outstanding feature of public life today is a


    species of diffused insincerity, of make believe, and a refusal to will the means essential to realise the ends


    that are held to be desirable. It is an age of agreements that leave the parties complete liberty of action, of so-


    called charters full of high-sounding generalities and affording little feeling of security, of disrespect for the


    plighted word, and of acquiescence in violent solutions.


    T




    The world has become so morally anaesthetic that events that formerly would have shocked the world


    conscience and aroused world sympathy now excite but a momentary interest. The world badly needs a


    dynamic faith. That faith, we suggest, could be supplied, or at all events materially contributed to, by a wider


    diffusion of Masonic principles by way of precept and example, as a social leaven. A highly placed


    American Freemason is recently reported as embodying this idea in the following words:


    "The cry is for peace when there is no peace. Clearly the matter has been approached from the wrong


    angle. There is but one way to ensure peace among the nations, and that is the putting into practical


    application of the masonic ideals—the brotherhood of man and the fatherhood of God. Nothing less than


    this great objective, for which every true Mason constantly prays, hopes and works, can solve the problem


    of war with its ever-present threat to civilisation."


    This is a fundamentally true diagnosis of the world situation today. Problems will not be solved by Charters,


    conferences, or slogans, or by social security and full employment programmes; they will be solved, if at all,


    by the application of masonic ideals, and the cardinal virtues of wisdom, courage, temperance and justice. As


    to the ultimate triumph of these ideals there is no need for pessimism. Again to quote the words of another


    great American Freemason:


    "All things are mortal save God and the principles of Freemasonry. Generation has succeeded generation,


    systems and dynasties have grown to maturity and toppled to ruin; decay has been visible everywhere,


    while new life has been born to succeed it. All has been changed save the eternal landmarks that point to


    the fatherhood of God and the brotherhood of man. These are eternal and will go on and on through the


    new centuries before us."


    ——————————


    GOOD MORNING.


    –⸱––÷––÷––⸱–


    I will this day try to live a simple, sincere and serene life; repelling promptly every thought of discontent,


    anxiety, discouragement, impurity and self-seeking; cultivating cheerfulness, magnanimity, charity, and the


    habit of holy silence; exercising economy in expenditures, carefulness in conversation, diligence in


    appointed service, fidelity to every trust, and childlike trust in God.


    ——————————


    FREEMASONRY AND THE WAR.


    –⸱––÷––÷––⸱–


    (Abraham M. Orlick, 32°, Sanford, N.C.)


    ————


    The world has suffered repeated upheavals and, during such periods, institutions as well as nations and


    peoples were on trial. Today time-honoured principles as well as institutions are being subjected to


    magnified scrutiny. When the sound of battle has been silenced and the pall of smoke has vanished, then the


    victors begin to take inventory and pass judgment on the survivors. Out of the ashes of destruction are


    retrieved those whose conduct, behaviour and contributions have aided toward victory and can be counted


    upon for the betterment of the new international status, while the others are left to perish in the dust.


    Will Freemasonry be adjudicated amongst those entitled to retribution? We Masons are well versed in our


    conduct and behaviour. But this does not suffice unless the world is now made cognisant of our beneficent


    contributions to the victorious cause for which, today, all of mankind is making such unbounded sacrifices.


    The welfare and progress of every civilised country depend essentially and specifically on three things: the


    amount of knowledge possessed by the leading men; the direction which that knowledge takes, that is, to


    what purpose it is directed, and the extent to which that knowledge is diffused through society.


    We, as other phases of society, are to be placed before the tribunal of judgment. Thus must we remember our


    basic, indigenous beliefs and ideals of our proud heritage and incorporate them into our daily lives. The


    opportunity, now greater than ever before, presents itself to Freemasonry to be of service to our brethren, our


    neighbours and mankind in general. All vestiges of talent and genius are of urgent need to aid in this


    common cause. Because our membership is greatest amongst the most enlightened and highly cultured


    centres, mankind looks to Freemasonry as one of the arsenals of enlightenment.


    Freemasonry is the doctrine of principles and ideals of human behaviour and character. Its moral law is


    primary, ultimate and fundamental. It is predicated on the basic teachings and concepts of the Master of the


    Universe.




    Ideals are only theories which remain abstractions or unknown quantities of value. It is only by application


    and practice that these become definite and evaluated quantities, and only then can they assume any


    proportion of significance, recognition, and acceptability. A valuable society is that which best serves, by its


    interpretations, to enrich the lives of men and enable them to apprehend the fulness of living. The Great


    Architect places no restrictions as to any individuals who are to share in His plan of salvation.


    We should accentuate our activities in our Lodges, Chapters, Consistories and Commanderies, to that degree


    of effectiveness wherein these bodies may thus be enabled to fulfil their places in the cultural advancement,


    civic improvement and the general welfare of community, state and nation. The ultimate test of any code that


    has claim to usefulness for mankind must be manifested by its practical application, its material guidance and


    its universal helpfulness in everyday affairs.


    The fact that the cover of a book does not indicate any perceptive offering of its pages has become


    commonplace knowledge. Only upon the exposure of the inner pages can the fruitfulness of its contents be


    acquired. The Masonic Fraternity is, so far as the outside world is concerned, a cover for a multitude of


    content. Beneath this cover are guiding principles of tantamount importance and value to mankind. While its


    pages are accessible only to the brethren, the concepts therein should not remain a monopoly for us. It is


    within our charge that those not within our confine be encouraged to avail themselves of sharing and


    benefiting by these tenets. The manifestations of the duty of Freemasons, individually and in the Lodge, are


    to be determined by reference to this supreme objective. The official duties of Freemasonry are esoteric, but


    the propagation of its ideals is exoteric. The Craft can perform this duty without lessening its virtue or


    cohesion.


    The long and honourable existence of Freemasonry has, to a large extent, made its precepts felt by a world


    which has striven for the betterment of mankind, For us to continue the simultaneous march with the


    progress of mankind we must not relinquish, in the slightest degree, this relentless effort, particularly in these


    crucial times, when the best in all of us is unhesitatingly essential.


    The avowed function of Freemasonry—individually and as an organisation—is to envelop those tenets of


    human virtue and relate them in whatever way and measure are possible to all of mankind. We must not,


    therefore, limit the usefulness of our accomplishments for others. Every duty we omit obscures some truth


    we should have shown. Other than this, it becomes selfishness. Selfishness is a lack of duty, and a lack of


    duty is contrary to the dogmas of Freemasonry.


    As our illustrious brother, George Washington, said:


    "This reflection must dispose every benevolent mind to unite in the wish, that a general diffusion of true


    principles of liberty, assimilating as well as ameliorating the conditions of mankind and fostering the


    maxims of an ingenious and virtuous policy, may tend to strengthen the fraternity of the human race, to


    assuage jealousies and animosities of its various submissions and to convince them more and more that


    their true interest and felicity will best be promoted by mutual good will and universal harmony. Every


    agency of any value must contribute in this manner to uproot the cause of evil amongst men. The grand


    object of Masonry is to promote the happiness of the human race."


    First, it becomes incumbent upon each brother to emulate the ideals established by the Craft. "Its laws are


    reason and equity, its principles, benevolence and love; and its religion purity and truth; its intention is


    peace on earth; and its disposition good-will toward men."


    Any assembly of men, be it local, national or international, acquires the dignity and respect only in


    proportion to the good that others may acquire from its existence.


    Second, the Lodge itself should not be self-confined, nor enshrine itself to the exclusion of approachment by


    the rest of the community. Certainly in principle the Lodge should be the reservoir from which others may


    draw the benefit of its offerings. One of the God-given charges to America is to "carry on," and, in this,


    American Freemasonry proudly marches side by side. The light focused on us places us in the limelight of


    the world, which sees us as a last haven of free conscience, as the centre of hope for the civilised world.


    Despite the anxiety of Freemasonry to serve, it should as has always been its policy, never have any ambition


    of self-aggrandisement, politically or industrially, or for material gain.


    Freemasonry recognises governmental authority as a necessity to society. It, therefore, urges obedience to the


    authorities. The Lodge as well as its individual constituents should assume leadership in community, state


    and nation without subservience to popular clamour. We should generously and actively contribute of our


    substance to those activities which bear the brunt of the struggle for resetting man's heritage.




    It is by the Mason's public demeanour that the Craft will be judged. A Mason is entrusted with the exemplary


    formulation of the Craft, and, as such, becomes the vehicle through which the venerable teachings are


    disseminated so that others may derive both instruction and delight.


    America is unique among the nations of the earth, for in America the divinity of man and the sanctity of the


    individual have been as fixed stars. The basic principles and hard-earned and cherished fundamentals of


    liberty upon which rest the foundation of our free country, as well as Freemasonry, have been attacked, They


    have been attacked by belligerent forces with a vicious lust and determination to destroy these fundamentals.


    The challenge has been issued by our enemies to our country and the rights that it represents. It behoves us to


    meet this challenge. To do this we cannot be complacent, for that would militate against us rather than for


    us—we should not show passive defence, but must show active action. This has been more than a war among


    nations—it is a human conflict that engulfs all of mankind and everything that man has laboured to achieve,


    through centuries of sacrifice, that his rights be maintained.


    Therefore, every man is obligated for his own share of duty and sacrifice to protect that right. Freemasons, as


    others, must realise that freedom is only bought with a price and we must help to pay. If we fail, we shall be


    recreant in our duty to mankind and to Almighty God.


    Our organisation can be far more serviceable than some wielding the sword. Ideals and principles can do


    much more in the accomplishment of purpose than bullets. Our own strength in numbers, position and


    maxims cannot but leave a mark of vital influence on the thinking world and its ultimate decisions.


    A Supreme Architect has ordained many forms of society to work out the problem of destiny, to conquer the


    weaknesses; and among them Freemasonry shares that God-chosen privilege, which it has so faithfully and


    laudably performed since the formative period of our nation's history. Freemasonry has become one of the


    accepted landmarks for the propagation of human endeavour.


    Thousands of our brother Masons in Europe were confined in concentration camps; countless numbers have


    been ruthlessly slaughtered. All this because the satanic forces could not find it compatible to live in the


    same atmosphere with men who espoused truth and humane decencies. Do you realise how these sadists


    perpetrated barbaric indignities with a lustful peccability, and desecrated the Masonic Lodges throughout


    Europe, how they robbed and plundered these Lodges of their furnishings and property, desecrated the rituals


    therein to make public ridicule of our Fraternty to the extent of performing mock initiations, and injecting the


    lewdness and indecencies becoming such sadists and pagans? And we, who are privileged to breathe the free


    air of the freest country that civilisation has yet moulded—what are we, as brother Masons, doing about it?


    No shackles have yet been devised, nor ever will, that can stifle the cry for truth and liberty and humane de-


    cencies. Freemasonry will continue now, as ever before. to exert its fullest contributions for our country and


    for our fellowmen.


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    HOW GREAT IS THE CREATOR AND HOW SMALL AM I.


    –⸱––÷––÷––⸱–


    (Otto Stehlik, P.G.C., 32°, K.C.C.H., Wichita Falls, Texas.)


    ————


    Recently I read of the achievements of Clyde Tombaugh captioned "Adventures of the Skies." as depicted in


    condensed form in "Reader's Digest" from the "St. Louis Post Dispatch."


    Clyde Tombaugh at the age of fifteen was the laughing-stock of his community (Butler, Kans.). Now, at the


    age of 38, he ranks as one of the world's most distinguished astronomers—by discovering the planet Pluto.


    Authorities called Tombough's find of Pluto "the most important in 100 years." Being a tenant farmer's son,


    Clyde had to stop his education at high school. In school his nickname was Comet Clyde. At the age of


    twelve he bought a cheap telescope; later his father and uncle bought him a Sears-Roebuck telescope. He


    gazed at the stars, and this increased his desire to study; He borrowed all the books he could get, plus


    pamphlets, etc. He learned that he could grind his own lens; he built his own telescope. To get away from


    certain variations in temperature affecting his lens, he built a cave and placed his telescope there. The cost


    was $36—if bought it would have cost $1000.


    After some time of using his home-made telescope, he had glimpses of one of the greatest of all the heavens'


    riddles—"the geometric net work of Martian canals"; he made sketches and then sent them to Lowell


    Observatory at Flagstaff, Ariz. To his amazement, Dr. V. M. Slipher invited him to come there, and said that


    Dr. Percival Lowell had glimpsed the Planet X, but did not succeed in definitely locating it. The astronomer




    said, if he would come, he could use their observatory and he might succeed; it might take him ten, twenty,


    or even fifty years—it did not matter—just come. After being in Flagstaff about a year, one afternoon in the


    month of February, 1930, Tombaugh caught the flicker of something new in the constellation Gemini. His


    heart leaped; he looked once more—the Planet X. Doctor Slipher was very cautious, but, after being verified,


    the findings were flashed to the world and other observatories had no trouble in finding the planet.


    Honor and scholarships were heaped upon Tombaugh. He accepted a Kansas University scholarship and


    obtained the Bachelor and Master Degrees, but returned to Flagstaff. A most amazing and interesting story.


    From 2000 photographic plates and 60,000,000 stars he has already revealed a new comet, a globular star


    cluster and five galatic star clusters. The plates show some 3000 of the strange variable stars and 20,000


    spiral nebulae, scores of them heretofore unknown.


    Now Tombaugh thinks, in matter of fact says: Why should there not be life on many of the other planets? He


    is studying Mars, and has already located 40 canals. To a lay member of the human race the above is


    "Greek." But we can understand one thing, and that is that we have very little conception of the Great


    Creator, and we must admit how uninformed we are.


    If there is life on the other planets, what is it and who are they? Do they have four seasons of the year—


    Winter, Spring, ,Summer and Autumn? Do they have animals oceans, seas, rivers, and so on? Do the people


    eat, sleep, and wear clothes? Do they have hatred among races? What kind of governments have they? Do


    they have czars, kings, presidents, governors, senators? Do they have wars, the art of killing one another?


    But let us get back to the big thought and think and then think again of the greatness of the Creator. Do we


    believe in Him, His powers, His mastership, His correctness in figuring the fineness, the fit of revolutions of


    one planet to another? Remember that the world has produced very few athiests; possibly to us the best


    known are Hume, Ingersoll and Clarence Darrow. The Church has accused a great many more, but the


    difference was that they questioned the authority of the Church, hence the easy way to get rid of them and


    their teachings was to call them athiests.


    Do you know the real differences between the Church and Masonry? Well, here it is. The Church teaches


    that only "my priest" can interpret the Holy Bible—you laymen are not competent. Masonry teaches "read,


    study, interpret according to your own understanding and be a freeman." Hence the name "Freemasonry."


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


    REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.


    –⸱––÷––÷––⸱–


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


    ———


    GEORGIA-1944.


    456 Lodges, 48,085 members, a gain of 5093.




    158th Annual Communication held at Macon, 31st October and 1st November, M.W. Bro. Dewey H.


    Wollstein, G.M., presiding.


    4430 brethren were raised, 1170 affiliated, 1568 reinstated, as against 869 demitted, 441 suspended and 715


    died.


    There was an average of 69 children in the Masonic Home during the year.


    In his address the Grand Master expounded his conception of Masonry. After saying: "We react in a crisis


    according to our training and discipline. The way of Masonry is evolutionary. It is progressive from day to


    day, not from an emotional uplift experienced at one meeting. The future is in the making. He who thinks


    there will emerge a magical formula for brotherhood after the war but deceives himself. Government cannot


    grant brotherhood. Understanding, appreciation and desire must be the forerunners," he asked, "Am I a


    Mason or do I belong to the Masonic Institution?"—a question each of us should ask himself.


    Appreciative references were made to the work being done at the Masonic Service Centres.


    No Report on Foreign Correspondence was available for inclusion.


    Grand Master: M.W. Bro. Dave L. Shannon, Atlanta.


    Grand Secretary: R.W. Bro. Daniel W. Locklin, Macon.


    Grand Representative of N.Z.: W. Bro. James C. Morris, Atlanta.


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


    ———


    SOUTH AUSTRALIA-1944-45.


    153 Lodges, 15,087 members, a gain of 1041.


    Half-yearly Communication held 18th October and Annual Communication held 18th April at Adelaide,


    M.W. Bro. Andrew D. Young, G.M., presiding.


    Initiations numbered 1152, joinings 326, affiliations 36, and losses 474.


    The Constitution was amended to make the Grand Wardens and certain other officers appointed by the


    Grand Master instead of elective.


    In its report the Board of General Purposes said:—"Much has been said, commendatory and condemnatory,


    of the circular which has been sent to Lodges about excessive visiting, and, in reading the headline, brethren


    are asked to place the proper emphasis on the term 'excessive.' The report arose from serious complaints


    from Lodges which were being embarrassed. Congratulations have been received that the Board gave a lead


    in this matter, as some Lodges were diffident in giving any indication that they did not appreciate being


    overwhelmed by visitors, while at the same time they wished they had been advised in ample time so as to


    provide the necessary accommodation."


    £1195 was distributed in benevolence.


    In the course of his Report the Grand Inspector of Lodges said: "The Festive Boards should be happy gather-


    ings, but I feel that sometimes the dignity of these Masonic meetings is not fully upheld. Community singing


    is worthy of encouragement, but care should be taken in the choice of songs and choruses. For instance, 'Roll


    Out the Barrel' is hardly suitable for such functions. The maintenance of a high standard of what is seemly


    and proper is as essential at the Festive Board as within the Lodge. It must be realised that amongst the


    assembled brethren are candidates newly admitted, and their impression should be carefully studied."


    New Zealand is not included among the Proceedings reviewed as our 1944 volume was not received in time.


    Grand Master: M.W. Bro. Andrew D. Young, Adelaide.


    Grand Secretary: R.W. Bro. R. Owen Fox, Adelaide.


    Grand Representative of N.Z.: R.W. Bro. G. C. Ligertwood, K.C., M.A., L.L.B., P.D.G.M., Adelaide.


    Grand Representative at N.Z.: R.W. Bro. A. Le H. Hoyles, P.Prov.G.M., Takapuna.


    ———


    ALBERTA-1945.


    149 Lodges, 11,524 members, a gain of 664.


    40th Annual Communication held at Calgary, 13th and 14th June, M.W. Bro. William Ireland, G.M.,


    presiding.


    A Service of Thanksgiving for the end of the war with Germany was held after the opening of Grand Lodge.


    Some idea of conditions which have prevailed in parts of Alberta may be gained from the following extract


    from the Grand Master's address:—"I am gratified with the results of my District Meetings this year; all were


    well attended and a deep interest manifested by the brethren in our proceedings. These meetings provide a


    wonderful opportunity for a Grand Master to come very close to his brethren; the fellowship together, the




    social intercourse, and the little chats with each and every one, give evidence of a wonderful spirit of


    brotherhood that is existent throughout our fair Province. For many years there had not been a Lodge of


    Instruction or Degree work, as many of the Lodges had not had a candidate for years, so it became evident to


    me that an exemplification of the Entered Apprentice Degree was highly desirable. I am convinced that the


    impression created in the candidate's mind when he is received into Freemasonry is lasting, and it is


    necessary that this Degree be conferred in as impressive and spontaneous a manner as possible. I therefore


    instructed my Deputies to arrange for one of the Lodges in his District to confer this Degree at the District


    Meeting. Little difficulty was experienced in obtaining a candidate; many of the Lodges were glad of the


    opportunity of displaying their handiwork, although some entertained a certain amount of diffidence in


    working before Grand Lodge Officers."


    731 were initiated, 210 joined and 108 were reinstated, the losses being 151 demitted, 51 suspended N.P.D.,


    1 suspended U.M.C., and 182 died.


    The Grand Master said: "The question of relaxing the physical qualifications is one which every Grand


    Master is called upon to answer. The demand becomes more insistent during or following a war such as we


    have been waging during the past six years; and there is no doubt that there is much merit to the arguments


    brought forward. Our young men have been called upon, voluntarily or otherwise, to offer themselves for the


    service of their country, and in that service have suffered the loss of limbs or wounds which would prevent


    them from complying with our Ritual. Our Constitution gives ample scope for a Grand Master to use his


    discretion in granting Dispensations to receive Petitions from such candidates, and I suggest that


    Freemasonry can be best served by allowing the Constitution to remain as it is, and leaving the Grand Master


    to interpret the regulation in each individual case.


    "During the past year I have been called upon on six occasions to relax the physical regulations, and upon


    thorough investigation in each case, I came to the conclusion that no good purpose could be served by


    refusing the Dispensation. In my opinion, where a candidate is keenly interested in seeking admission, of


    good moral worth, capable of taking care of himself and his family, and not likely to be a charge on his


    Lodge, I consider every facility should be extended to him to enter Freemasonry—indeed, such an applicant


    is more likely to appreciate the privileges of our Order than one to whom admittance is easy."


    The Board of Benevolence disbursed $6046.


    Addresses were delivered by visiting brethren from other Jurisdictions, including R.W. Bro. Robert A. Tate,


    Grand Secretary of Saskatchewan, who entitled his speech, "There is an Alarm at the Door." His concluding


    words were: "There are over 40,000 Masons in Western Canada, over


    150,000 in Canada, and almost three million on the North American Continent. What a grand army to form


    the spearhead of the fight to win the peace. What a positive force to direct public opinion to constructive


    reconstruction. I give you: Not Churchill's win-the-war prescription of blood, sweat and tears; but Masonry's


    age-old philosophy of prayer, sweat, and honest dealing. God will not forgive us if we break faith with our


    dead again.


    "In the first Great War over 60,000 of Canada's finest paid the supreme sacrifice. In this war there have been,


    up to the present, approximately 35,000 who have paid the supreme sacrifice. I suppose that our 95,000 dead


    are throwing Freedom's Torch to you and me."


    The 60 Grand Lodge Proceedings reviewed include New Zealand, which was contributed by the newly-


    elected Grand Master.


    Grand Master: M.W. Bro. Rev. Canon G. H. Crane-Williams, Dimsdale.


    Grand Secretary: R.W. Bro. George Moore, Calgary.


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


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


    —————


    SASKATCHEWAN-1945.


    198 Lodges, 13,301 members, a gain of 771.


    39th Annual Communication held at Saskato, 20th June, M.W. Bro. J. C. Carter, Grand Master, presiding.


    In August, 1944, the Masonic Temple of King Solomon Lodge, No. 58, was almost completely wrecked by a


    cyclone which struck the town of Kamsack and vicinity. Lodges and brethren in and beyond Saskatchewan


    contributed $4818, which enabled the Lodge to rebuild.


    A Fifty-year Certificate was designed and a supply obtained.


    Fifty-year Gold Buttons were presented to eight brethren.




    As usual in Saskatchewan the comprehensive reports of the District Deputy Grand Masters were summarised


    and analysed by the Committee on Condition of Masonry, which reported that a "spirit of gladness


    permeated its feelings in presenting its report."


    The Board of Trustees of the Benevolent Fund granted $13,062 to 78 beneficiaries.


    M.W. Bro. G. H. Crane-Williams, Grand Master of Alberta, gave a lengthy and interesting address on "India


    and Indian Freemasonry." Visitors from other Jurisdictions also addressed Grand Lodge.


    The Review of Foreign Correspondence includes a concise but informative summary of New Zealand, 1943.


    Grand Master: M.W. Bro. F. C. Hayes, Swift Current.


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


    Grand Representative of N.Z.: W. Bro. E. H. M. Knowles, Regina.


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


    —————————


    THE BUILDING MATERIAL.


    –⸱––÷––÷––⸱–


    A wall of Masonry is not just a chance accumulation of stones and mortar. It is a studied and carefully


    arranged plan, executed with attention to every small detail. Good character in man is not a wild and natural


    growth. It is only developed under careful discipline. The standard of righteousness is as unvarying as the


    plumb. Virtue is as exact as the angle of the square. Our determination to be good and true must be as


    continuous and unbroken as the level line which stretches far beyond the bounds of space to the realms of


    eternity. Let no one suppose that it does not matter what he believes, or how he speaks, or what he does; for


    thoughts, words and deeds are the building material of his character.—"Masonic Craftsman."


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


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


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


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


    best interests of the Craft.


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


    UNIFORMITY OF CUSTOM IN LODGE ROOM.


    –⸱––÷––÷––⸱–


    (To the Editor)


    Dear Sir,—For a period approaching twenty years a specific direction has been published in that valuable


    adjunct to the Annual Book of Proceedings, Appendix B, giving an explicit instruction (No. 29) under the


    above heading, as to the method of giving Grand Honours, which states that the hands should be brought


    above the head.


    In general practice, in many Lodges, it would appear that this rule is honoured more in the breach than in the


    observance. In view of this fact it is regrettable that the many sitting Masters who attended the recent Annual


    Communication at Auckland returned to their respective Lodges minus any inspiring example as to the


    correct method of giving the sign as exemplified to them by the G.D.Cs. from whom they "took their time."


    The contents of the Appendix in question having been now incorporated in the Book of Constitution has


    become a law of Grand Lodge and as such one might look for its observance from those whose duty it is to


    set a correct example. UNIFORMITY.


    ———————


    (To the Editor)


    Dear Sir.— I have been asked by some of the brethren of our Lodge to write to you and ask about a supposed


    misprint in the Ritual.


    In the Charge after Initiation on page 85 of the Ritual occurs the phrase "to exchange the Sceptre for the


    Trowel."


    It is suggested that the word "gavel" should be used instead of "trowel," as "gavel" is akin. to "sceptre" as an


    emblem of authority.


    I should be pleased to have your views on this point.




    Yours fraternally,


    F. W. THOMAS,


    Secretary Lodge Taringatura, No. 100. Lumsden, 12th Nov. 1945.


    [There is no reason to regard the passage in the ritual referred to as a misprint. Innovations in antient and


    established ritual and charges would in our view be entirely undesirable.—ED.]


    ———————


    (To the Editor.)


    Dear Brother,—The war has produced many unusual aspects of Freemasonry, brought brethren together


    under most unusual circumstances.


    I have been lecturing to Lodges in this country on "Freemasonry and the Army," and therein have referred


    particularly to the activities of Freemasons whilst prisoners of war in enemy countries.


    It is not a new topic, but it is a real Masonic revelation to read the records, for instance, of French prisoners


    of war interned in this country during the Napoleonic wars, and also regarding the English prisoners interned


    in. France during the same period; the meetings held at Ladysmith during the Boer War, and the Lodges


    formed by British internees in Holland during the first World War, and, now, to put on record some of the


    Masonic activities organised, in the form of Masonic Clubs and Lodges of Instruction, in camps in countries


    where Freemasonry was definitely "tabooed."


    I am collecting data on this subject, which will, I hope, eventually be published, and my object in writing to


    you is to appeal to late prisoners of war, vs/ho read your paper, to send me their personal experiences


    regarding Masonic activities in which they participated in prison camps,


    I have received some invaluable information regarding Australian P.O.W. meetings at Singapore, but appeal


    to your paper, asking brethren who are interested to correspond with me. They can give any personal


    experiences.


    Such information will be treated masonically, and no names mentioned, if desired, but the existence of


    Masonic Meetings in prison camps should, in my opinion, be put on record, in order that future generations


    of Masons may know that brotherhood is something to be remembered and appreciated.


    Yours fraternally, S. J. FENTON,


    P.P.G.W.- Warwickshire, P.M. Quatuor Coronati Lodge, 2076; also P.M. 3232, 4209, 4538.


    99-100 Exchange Buildings, New Street, Birmingham, 2.


    [May we appeal to any of our readers who were prisoners of war and are interested in the above subject to


    kindly communicate direct with R.W. Bro. S. J. Fenton at the above address.—Ed.]


    ————————


    SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.


    –⸱––÷––÷––⸱–


    The 54th Annual Convocation of Grand Chapter will be held in Christchurch on Wednesday, 20th February,


    1946, at 10 a.m., at the Masonic Hall, Gloucester Street.


    The following is the scheme of distribution of Grand Officers for 1946-1947 agreed upon by Supreme


    Committee.


    North Auckland—Grand D. of C., V.E. Comp. H. V. Gribble; Grand Std. Bearer, V.E. Comp. S. Page.


    Auckland—G. Supt. of Works, V.E. Comp. A. Williamson; Grand Std. Bearer, V.E. Comp. A. Donaldson;


    Grand Scribe N., V.E. Comp. W. E. Carter.


    Hauraki—Grand Chancellor, V.E. Comp. P. A. Kusabs; 3rd G. Sojourner, V.E. Comp. W. McRae.


    Taranaki-2nd G. Sojourner, V.E. Comp. J. H. Anderson; G. Supt. of Works, V.E. Comp. V. Harkness.


    Ruapehu—Grand D. of C., V.E. Comp. A. L. Sarney; Grand J., V. E. Comp. L. N. Ritchie.


    Hawkes Bay—Depute Grand Z., R.E. Comp. E. E. Bott; Grand Organist, V.E. Comp. E. IL A. Watts.


    Wellington—Grand H., V.E. Comp. Dr. L. J. Hunter; Grand D. of C., V.E. Comp. W. Morgan; Grand Sword


    Bearer, V.E. Comp. A. Dunbar Sloane.


    Nelson and Marlborough—Grand D. of C., V.E. Comp. D. E. Bishop.


    Westland—Grand D of C. V.E. Comp. D. H. Thomas.




    Canterbury—Grand Z., R.E. Comp. J. A. Stables; Chairman S.C., R.E. Comp. A. T. Smith; Grand Treasurer,


    V.E. Comp. J. Barwick; Grand Registrar, V.E. Comp. Dr. R. Hepburn; Members of Supreme Committee:


    V.E. Comps. J. Olds, A. Hunter, C. H. Burson, S. W. Seward, A. S. Ward.


    Otago—lst Grand Soj., V.E. Comp. D. S. Middleton; Grand Sword Bearer, V.E. Comp. T. Perry.


    Southland—Grand D. of C., V.E. Comp. Thos. Mosley.


    Grand Superintendents of Districts—North Auckland: R.E. Comp. S. L. Spanhake; Auckland, R.E. Comp.


    T. G. Short; Hauraki, R.E. Comp. F. A. Pickett; Taranaki, R.E. Comp. J. L. Campbell; Hawkes Bay, V.E.


    Comp. T. Rowe; Ruapehu, V.E. Comp. W. H. Carman; Wellington, M.E. Comp. R. W. MeVilly; Nelson and


    Marl., R.E. Comp. E. H. Thomson; Canterbury, R.E. Comp. F. N. Kerr; Westland, R.E. Comp. H. Campbell;


    Otago, R.E. Comp. J. C. Seelye; Southland, R.E. Comp. G. H. Brown.




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


    THE MAGNITUDE OF "FRATERNITY" IN FREEMASONRY.


    –⸱––÷––÷––⸱–


    (By W. Bro. Suesskind Kramer, P.M., P.D.D.G.D.C., E.C., Transvaal,)


    When you think of a man, you do not think


    Of the knowledge he has of books,


    You seldom think of the clothes he wears,


    His habits, faults or looks.


    You judge him not by the block of stocks,


    Nor his power by name or pen;


    You judge a man by the place he's made


    In the hearts of his fellow-men.


    You seldom think of the car he drives,


    Or the bonds his gold has bought,


    When you think of a man, you mostly think


    Of some kindness he has brought.


    You judge a man by what he has done;


    By the way he's faced the strife


    And not by the amount of the bank account


    He's managed to get in his life,


    You think of the friend he has been to man,


    And the good that he has done,


    You judge the sort of a man he is


    By the friends that he has won.


    —"The Athlantlian."


    Fraternity is quite a popular word in our vocabulary, but what does Fraternity really stand for? What is the


    inner meaning of Fraternity? Webster's dictionary gives several definitions on this particular word. It


    originates from the Latin word "Fraternus," brotherly, from "Frater," a brother. Webster defines this word as


    the state of equality of being a brother, or of being fraternal, brotherhood in fact or in general. A body of men


    associated for their common interest, business or pleasure, a brotherhood or a society, for such specific


    purpose. Webster also classifies Fraternity as organisations of a secret nature, societies who have a restricted


    membership, and new members are only admitted by choice of the old. Under Fraternity he also defines


    associations who hold fellowship as brothers, and whose intentions and designs are similar in tendency,


    ambition and character.




    Some of these definitions may apply to various general fraternal societies, but nowhere else, in the whole


    wide world, has the spirit of Fraternity taken such a firm hold and tenacious grip as it has done in


    Freemasonry. The whole philosophy of Masonic idealism is based on Fraternity. The actual true definition of


    fraternity, in its spiritual sense, is the practical formulae of "a brotherhood of man," based on the spiritual


    understanding of the "Fatherhood of God," and, as such, "Freemasonry is ages old, beginning from the


    operative times and extending to the speculative period, many centuries ago. The tremendous increase of the


    membership in the Craft all over the world is entirely due to the true spirit of fraternalism which has proved a


    force and a power in Freemasonry almost in everyday life. Fraternity is the hall-mark of genuine


    Freemasonry, for fraternity gives us the practical opportunity and creates the essential environments for such


    pleasant and happy sociability which brings us so close together, and produces the true spiritual brotherly


    confidence.


    To my mind, Masonry is not Masonry at all unless it is based on a true and genuine conception of fraternity,


    for fraternity is the symbolic language of the conscientious Freemason. One of the reasons why some


    Freemasons do not live up to the highest limits of our Masonic standard is probably due to their lack of


    knowledge and comprehension of our symbolic language. Some initiates fail to see the wood for the trees,


    and unless they are enlightened, in their proper conceptions, they see the symbol in its practical and material


    way only, and are unable to understand the symbolic language. The popularity of the word fraternity, to


    them, is only on the surface, without realizing the precious treasure that lies within the inner meaning of


    fraternity.


    Intelligent brethren who realise the Masonic philosophy of life and who consider themselves privileged to


    belong to our ancient and honourable institution, must also realise that such privilege carries with it the


    onerous duties of assisting the young brother in his daily advancement of Masonic knowldege. And, by the


    enlightenment and perfect conception of the true spirit of fraternity, we have a golden opportunity of


    instructing the newly made brother in his symbolic language of Freemasonry and, at the same time, make


    him understand and realise the inestimable value and spiritual wealth that lie within the compass of true,


    sincere and genuine fraternity. The bond of fraternity is the Masonic centre of personal conduct. Fraternity is


    the centre point from whence radiates the greatest of all Masonic charms. Fraternity is the genesis of true


    brotherhood, which develops into long, and often into lifelong, friendship. Fraternity creates the close ties of


    love, sympathy and companionship. It is the source of genuine friendship that stands the test of time,


    cemented by the bond of Masonic faithfulness. Here is where we can, and must, make Freemasonry


    practical, and helpful in every sense. After all, Masonry is only a name, but fraternity is the material which


    makes Freemasonry what it is designed to be, the centre point within the circle, in its material sense in


    every way, and in every day, of our Masonic life.


    Having proved the magnitude of Fraternity in a practical sense, one must also consider its reaction from a


    moral status, and from this angle, Freemasonry can only reach its summit if it is based on true and genuine


    fraternity. Upon such a foundatiaon the Masonic structure will stand solid and remain firm and sound, and


    will, we may hope, reach its ultimate objective, International World, Wide Fraternity.


    There is also the reaction of fraternity in the outer world, and in this respect the verses by the author, pub-


    lished in the "Athlantian," used in the text of this essay is remarkable in its judgment, for true fraternity does


    not lie in any disclosed or undisclosed definitions, but in action and reaction, which originate from the


    Three Grand Principles of our ancient institution, for,


    "You think of the friend he's been to man,


    And the good that he has done;


    You judge the sort of man he is,


    By the friends that he has won."


    ————————


    NOT THE WILL OF THE PEOPLE.


    –⸱––÷––÷––⸱–


    [Editor's Note.—The following editorial from the "Worcester Sunday Telegram" in Massachusetts was


    recently reprinted in the "Congressional Record." We quote extracts.]


    We have not yet begun to realise that the more Government does for us, the more Government demands of


    us; of our substance and of our liberties. For everything Government does for us we must give it a little more


    authority, so that by and by it has authority over the whole course of our lives.




    It is either socialism, fascism, or communism, and if we come to it we shall find it will be no different in the


    United States from the same brand elsewhere.


    But the thing we should face now, before we are committed to any of these offshoots of excessive


    paternalism, is this: All these contrivances for Utopia are the confessions of people that they cannot take care


    of themselves; that they have not the energy, enterprise, or courage to create their own affairs and administer


    them. Therefore, they turn them over to one person or a coterie of persons representing an idea. That idea,


    under whatever name, is always the same. It is that this one person or coterie has all the enterprise, energy,


    courage, and wisdom, and the people have none. The people themselves have admitted it. Individuals who


    deny it are dealt with to whatever extreme the arbitrary will or petulant caprice the ruler-ship may dictate, for


    that rulership exists only for the perpetuation of its own power, aggrandisement, and wealth.


    This is Utopia. It has been tried many times. The result has always been rebellion, civil war, bloodshed, and


    generations of sorrow. It is as foreign to America as the Grand Mogul, the Emperor of Japan, or Hitler.


    There is no compromise between liberty and tyranny. Tyranny does not destroy one-half or one-third of a


    people's liberties and leave the rest. There is no compromise between legislation enacted by elected represen-


    tatives of all the people and the edicts issued by a dictator. There may be advantages to both. But we cannot


    have them both. They are antagonistic to each other to the death. It has to be all or none.


    Yet, at first sight they do not appear to be antagonistic. They seem alluringly susceptible to compromise.'


    The delusion of compromise creeps in so assiduously, and by such pious protestations for the "common


    man" as to be unnoticed. It creeps in by what appears ,to be the will of the people. But it is not the will of all


    the people. . . .


    America was made great by enterprise and daring; the enterprise and daring of individuals. Our place in the


    world is testimony to it and nobody in his sane mind can deny it. . . . We are not a defeated nation, to


    backtrack for defence into ancient morasses. More swiftly and surely than any other nation in history we


    have come a long way. . .


    But suppose our Thirteen Colonies, finding themselves a sovereign nation, had decided that the way to


    progress and the happiness of the people had been to pass a law which gave the Executive power to say that


    every worker must join a union, not of his own selection, or be barred from the opportunity to earn a living.


    Suppose the union had been liberated from all legal restraints that applied to other associations. . . . But that


    is one of the ways we are now .being told leads to the great highway to Utopia. . . . The care for the welfare


    of labour does not threaten our American system. It is a part of it and will strengthen it. What threatens our


    stability is the herding of labour into a minority and antagonistic group by parasite leaders intent only on


    expiating it either for their own profit or for the propogation of a foreign political system.


    And there are other things that threaten our system, though not so visibly: the belief that there is a concrete


    evil in wealth and a concrete virtue in poverty; the belief that Government can redeem every personal failure


    or misfortune by bounty or by confiscatory legislation; the belief that our Constitution is outmoded and


    should be ignored or perverted; the belief that is is useless to combat "ideals" that would subvert our


    independence and our personal energy of spirit. . The false magic of will-o'-the-wisps will lead us only into


    the mire. To know what the mire can do we have only to look at the map of Europe.


    ———————


    ROYAL ARCH DEGREE TEACHES HUMILITY.


    –⸱––÷––÷––⸱–


    "He that humbleth himself shall be exalted," saith the Book of Holy Writ, and so in the Royal Arch Degree,


    the candidate, after being first taught to put his trust in God as a faithful friend and guide, next learns by


    impressive ceremonies the necessity of humiliation and self-abasement. Humility is an essential virtue to all


    who engage in the search after truth. Plato said that truth lies concealed in a well, which thought may perhaps


    be intended to back us that we should look for it in the humblest places. Humility is a virtue carefully


    inculcated throughout the Sacred Scriptures, as ever meeting its reward in subsequent exaltation. It is with


    diffidence and humility that the wise man should approach such mysterious subjects as the nature and


    attributes of Deity. The Mason who seeks advancement must lay aside all pride and arrogance, and with an


    humble spirit, a readiness to throw himself at the feet of his preceptor and receive the new light and truth he


    craves. And so the candidate for the sublime mysteries of the Royal Arch Degree must learn on its very


    threshold to bow his head and to stoop low, ever remembering that he that humbleth himself shall be exalted.


    Selah.





    ———————


    THE GOLDEN LETTER OF CHARITY.


    –⸱––÷––÷––⸱–


    Last year was the 800th anniversary of the Jewish philosopher, Rabbi Moses Ben Maimon, better known to


    us as Maimonides, teacher, author, doctor. Maimonides exerted a far-reaching influence on his times.


    He was born in 1135 in Cordova, which had just passed the zenith of its glory. The Arab rulers had fostered


    the arts and sciences, and the early life of Maimonides was one of culture. In 1148 Cordova was taken by the


    Almahades from Northern Africa, and they tried to re-establish in Islam in what they regarded as its


    primitive simplicity. Because of his zealous religious feelings, Maimonides was forced to flee to Fez, and


    later to Cairo. Here he took up the art of medicine and was appointed body physician to Saladin.


    Among the more important writings of Maimonides are the March Nebulim, "The Guide to the Perplexed,"


    and portions of the Mishnah commentary, known as the "Eight Chapters," a discussion on reward,


    punishment, and immortality. Below are given his eight steps up the golden ladder of charity, as set forth in


    the Mishnah commentary.


    On what step do You belong—


    The First and lowest degree is to give, but with reluctance or regret. This is the gift of the hand, but not of


    the heart,


    The Second is to give cheerfully, but not proportionately to the distress of the sufferer.


    The Third is to give cheerfully and proportionately, but not until solicited.


    The Fourth is to give cheerfully, proportionately, and even unsolicited, but to put it in the poor man's hand,


    thereby exciting in him the painful emotion of shame.


    The Fifth is to give charity in such a way that the distressed may receive the bounty, and know their


    benefactor, without their being known to him. Such was the conduct of some of our ancestors who used to tie


    up money in the corners of their cloaks, so that the poor might take it unperceived.


    The Sixth, which rises still higher, is to know the objects of our bounty but remain unknown to them. Such


    was the conduct of our ancestors who used to convey their charitable gifts into poor people's dwellings,


    taking care that their own persons and names should remain unknown.


    The Seventh is still more meritorious, namely, to bestow charity in such a way that the benefactor may not


    know the relieved persons, nor they the names of their benefactors, as was done by our charitable forefathers


    during the existence of the temple. For there was in that holy building a place called the Chamber of the


    Silent, wherein the good deposited secretly whatever their generous hearts suggested, and from which the


    poor were maintained with equal secrecy.


    Lastly the Eighth, and the most meritorious of all, is to anticipate charity by preventing poverty; namely, to


    assist the reduced fellow-man, either by a considerable gift of a sum of money, or by teaching him a trade, or


    by putting him in the way of business, so that he may earn an honest livelihood and not be forced to the


    dreadful alternative of holding out his hand for charity. . . . This is the highest step and the summit in


    charity's golden ladder.


    —"Masonic Tribune."


    ———————


    SYMBOLISM.


    –⸱––÷––÷––⸱–


    The symbolism of Masonry is the soul of Masonry. Every symbol of a Lodge is a religious teacher, the mute


    teacher also of morals and philosophy. It is in its ancient symbols and in the knowledge of their true


    meanings that the pre-eminence of Freemasonry over all other orders consists. In other respects, some of


    them may compete with it, rival it, perhaps even excel it; but by its symbols it will reign without a peer when


    it learns again what its symbols mean, and that each is the embodiment of some great, old, rare truth.—"S.A.


    Masonic World,"











    ———————


    BIG LITTLE THINGS.


    –⸱––÷––÷––⸱–


    (John B. Murray, 32°, Charleston, S.C.)


    ———


    Measured by their importance, the little things are often the big things. The atom is the biggest thing in the


    material world. The secret of the universe is in the nature of the atom; the wisdom and power of the Creator


    are manifest in the creation of the atom. The eye is impressed by size the ear by sound, but the intelligence


    by the means and value of things.


    As the nature of every material thing is determined by the atoms which compose it, so human life, happiness


    and character are determined by the little things, words and deeds of which the days and years are composed.


    It is all the little, mean things, the petty faults, the nagging words, selfish demands, irritating complaints and


    grumblings, impulsive acts, inconsiderate deeds that spoil life. They strike the discordant note that destroys


    the harmony of life's relations. They are the germs of the diseases undermining the health and happiness of


    homes and neighbourhoods measured by their effects on the health and happiness of men and women,


    individually and socially. The little meannesses, the petty faults of temper and disposition are the big sins of


    men and women.


    The good life in like manner is composed of atoms of "little" acts of kindness and "little" deeds of love.


    Happiness is the creation of these thousand "little things," words and deeds, both the happiness of him or her


    who says and does them and the happiness of him or her to whom they are spoken and done, for human life


    is the most delicate and finely wrought of mechanisms. It demands 'loving care"—more so than the finest of


    watches. Kindness, thoughtfulness, sympathy and love are always the "little things," for they are the


    components of goodness and goodness is the greatest thing in the world, for goodness is godliness.


    So it is, then, that the thoughts of a man or woman are in all these countless "little things," in them is the


    best, the revelation of the spirit, the strength and quality of man or woman. Almost anyone can be a hero on


    occasion. It is in men and women, when great occasions call, to do brave deeds and speak brave words, but


    he or she who can be patient and gentle and kind in the midst of all disappointments and obstacles, criticisms


    and unjust judgments, annoyance and irritations, petty faults and meannesses, the follies and foolish blunders


    of friend and foe, is the man or woman who stands out above all of his or her fellows in genuine worth and


    greatness of manhood and womanhood, and who is loved by all from the cradle to the grave, from the grave


    to the high heavens, the Creator.


    ———————


    PROMOTION.


    –⸱––÷––÷––⸱–


    Promotion in Freemasonry should never be governed, as in other societies, by succession of office. The fact


    that one has filled a lower office gives him no claim to a higher office, unless he is fitted by skill and


    capacity, to discharge its duties faithfully. This alone should be the true basis of promotion.


    When ambitious men are seen grasping for office and seeking for positions whose duties they are not


    qualified to discharge, one is inclined to regret that the Old Charges on this subject are not more strictly


    obeyed. —Sandusky "Masonic Bulletin."


    ————————


    Expect less of Masonry as an Institution and do more through individual effort. The Institution can furnish


    leadership and inspiration, and when it has done that it has fulfilled its mission. It cannot live the Mason's


    life for him. Only by his own efforts can he experience the benefits that he may be tempted to expect from


    his membership alone.















    ———————


    "I GIVE YOU A TOAST."


    –⸱––÷––÷––⸱–


    (By W. Bro. P. M. Chapman, P.G.St.B.)


    ————


    It seems long ago that a great national leader cried, "Give us the tools and we will finish the job." In Europe


    the great day has dawned—the job of destruction is almost finished and the work of reconstruction is about


    to commence. You may say, "What has this to do with Masonry?"


    Think back to 1939 when the war-cloud enveloped us in its deadly fog, followed by the collapse of the Allies


    and other disasters, and our national leader's defiance—"Very well, then! Alone!" Is there not an analogy in


    Masonry? The suspension of all meetings in September, 1939, seemed like a mortal blow—the lifting of the


    ban was the ray of light which gave hope and encouragement. Worshipful Masters were to carry much


    greater responsibility than had ever been their lot; by-laws could be treated as elastic; on some points


    dispensations were to be forgotten; in many ways Lodges were to carry on, if possible, as part of a great


    community—yet alone.


    Yes, it is a long time since 1939, and it is a good opportunity to see how the Craft has stood the test of war.


    Many Lodges were badly hit. Meeting-places, furniture and records were burned and blasted and some


    Lodges had to suspend activity for a time; in others attendances occasionally fell to near vanishing point; the


    light of Masonry was in danger of a blackout, but—it did not happen. The spirit of "Carry on" and "See it


    through," under the inspiration of the Great Architect, and the leadership of Grand Lodge, brought back the


    faded light to a brightness less than that of peace but sufficient to illumine the road for the faithful and to


    give them the opportunity of holding the fort until the world regained its sanity.


    Looking backward we see a story of great trial and greater endeavour. Our Institutions have been given


    support beyond praise. Lodges which had lost their possessions were helped by those who were more


    fortunate. Members whose homes had been shattered were accommodated by generous brethren. Overseas


    Lodges compelled to evacuate were reopened in safer areas; meetings have been held in cellars under ruined


    buildings. Work has been completed while the battle raged over the roof tops, the ceremonies punctuated by


    the barrage and the crash of bombs.


    Many Lodges of Instruction had to be replaced by fireside or shelter gatherings where work has been


    undertaken, the fruits of which are evident in the Masters and Officers of today.


    Bombs do not show respect to brethren. Casualties, major and minor, in person and in personal belongings,


    have not been few, but the true Mason has been sustained by his faith and the sympathy and practical help of


    his brethren. There has been the pain of parting with members of all ages; promising careers have ended


    suddenly, and at the other end of the scale violence has usurped a peaceful passing.


    It is not in a spirit of complaint and regret for ourselves that we glance at what has passed. Ours is a peaceful


    profession; if we had the power we would abolish war and all the horrors which come in its train. All honour,


    then, to those who have fought for the maintenance of Masonry and all that it has meant in the past, and to


    those now carrying on the struggle. There need be no mention of specific instances. The lodge member who


    has helped to keep things alive by attending in face of difficulty and danger is as much entitled to our regard


    as the Master and Officers who have faithfully carried out the duties of their trust. They have all been in the


    forefront of the battle, and those who, from circumstances beyond their control, or (dare we whisper it?)


    were a little too cautious on their own behalf, owe a great debt to the faithful. It will not be repaid by


    decorations or certificates of merit. Appreciation can best be shown by a full resumption of Masonic activity


    even at the cost of some small personal discomfort. Have we not all promised to plead no excuse except in


    certain specific events?


    What does the future hold for Masonry? It can be stated with confidence that there will be no disturbance of


    the foundation upon which the Temple stands. The old principles and tenets have proved their strength and


    solidity in war and in peace, in. calamity and in rejoicing. Innovations in the body of Masonry need not be


    considered. In general terms the spreading of the light to all mankind might well be the future aim. This is


    not to be achieved by mere numbers at the earliest possible date. Rather it must be slow and steady progress


    to a point where the world can see for itself the happy and beneficial effects of our ancient institution. Our


    first task is to make extremely careful selection of future members; in due course to impress upon them their


    great responsibility in making recommendations; to look upon ceremonial work as a stepping-stone to a


    deeper understanding of higher things; to act firmly with any tendency to consider that the dining-table is the




    antidote for the serious proceedings of the Lodge; to put forward for promotion only those who have earned


    it and will continue to carry the highest regard of the brethren, seniority by itself having no value. These are


    mere indications of a few lines of thought which every brother can pursue for himself. They are a starting


    line from which the advancement of the Craft can be carried to its utmost limits.


    Masonry has stood the test of ages and it will continue when this generation has passed on, but its future is


    our responsibility, individually and collectively. It must not be left to the other man.


    During the past few years the work has been sustained magnificently. Setbacks have been experienced,


    particularly in the overseas areas swamped under the storm of war. Their recovery may be difficult, and


    every Mason who Is called upon to sojourn in a stricken area can assist in restoring the glory of the Temple;


    by precept and example, by practical help, advice and encouragement, the traveller can infuse new life and


    hope; he can restore to overseas brethren the feeling of personal touch between home Lodges and those in


    distant places.


    A great task lies before us and our successors. If, and when, it is finished, the world will be a place where it


    is unthinkable that any doctrine or "ism" can raise its ugly head and throw continents into the furnace in an


    attempt to force mankind into slavery, where power tramples on humanity, where avarice strangles charity.


    If and when . . . . It will not be in our time; many years will pass before the ideal is achieved; it may be that


    perfection is unattainable. That need not deter us from making the attempt. Now and in future it may be


    trowel in hand and sword by side, but the sword may eventually become merely emblematic of the days


    when attack had to be met by defence, and the trowel will reign as the symbol of unity in building and


    cementing a peace in which every man will rejoice in feeling that he is doing all in his power for the benefit


    of his fellows.


    Brethren, I give you a toast, "To those who brought us through, and to the future of the Craft."—"Masonic


    Record," London.


    ———————


    THE OBJECT OF FREEMASONRY.


    –⸱––÷––÷––⸱–


    The object of Freemasonry is, first of all, to perfect the individual and to guide mankind towards better and


    more harmonic development. It teaches that the first duty of mankind is to dedicate itself to the welfare of


    human society and to sacrifice itself if necessary. It searches for the sentiments common to all men, in order


    to unite the nations, and pursues the object of destroying the prejudices which are the source of enmity


    between the nations. It strives to bring these principles into effect in social life and gives support and help


    wherever efforts are being made to further the welfare of mankind on the same fundamental basis.


    ————————


    True glory consists in doing what deserves to be written, in writing what deserves to be read, and in so living


    as to make the world happier and better for our living in it.—Pliny.


    ———————


    THE POWER OF FAITH IN THE MYSTIC TIE.


    –⸱––÷––÷––⸱–


    (By W. Bro. Suesskind Kramer, P.M., P.D.D.G.D.C., E.C., Transvaal.)


    ————


    The brethren who compose the Masonic fraternity are drawn from all classes and circles of society.


    Freemasonry is a worldwide brotherhood and of an international character; it knows no creed, no race and no


    sect. Its portals are open to all for the benefit of mankind as a whole, There are, of course, certain conditions


    attached to the admission into the Order which are strictly adhered to.


    Every candidate who seeks admission into our fraternity must acknowledge his faith in the Supreme Being,


    T.G.A.O.T.U. This must be his foundation on which his Masonic career rests. Thereafter, he learns that


    Freemasonry recognises no specific religion, it permits no religious or political discussions, in fact, it allows


    no room for any discussion on any subject that is likely to lead to any acrimonious disagreement. The initiate


    is brought within the circumferences of a certain code of morals, through which, by symbolical mysticism,


    he may learn the hidden beauties of the Masonic wisdom.


    The neophyte soon realizes by his Masonic teachings that brethren in general are regarded as such for their


    moral value only. Any wealthy material possession, or any social distinction, is not regarded in Freemasonry,




    unless accompanied by the Masonic code of morals, particularly the cardinal virtues of prudence, justice,


    temperance and fortitude.


    We are often asked why we find some Masons who, after having passed their various degrees, never attend


    to their Masonic duties. The answer to this is very simple. It is because they failed to grasp the great eternal


    truth which lies within the whole Masonic spiritual structure. Generally the reason why they fail to grasp the


    spiritual meaning of Freemasonry, is because they lack the Faith which is so essential for the understanding


    of the tenets and principles of our Order. One can never have any conception of an ideal he does not


    understand.


    Scientific thought of the 20th century is tending more and more to prove that by the study of psychology we


    find that human nature consists of recurrence of events and every act is a re-action of some previous


    premeditated thought, consciously or sub-consciously prepared in one's mind, and so it automatically


    produces subsequent reaction according to its preconceived design.


    To observe and maintain any moral code, one must have a preconceived thought towards that direction,


    which effect creates a firm belief in such desire.But, any such belief can only become firm if it is based on


    faith.


    The scientific theory of faith is that it creates within us emotions of certainty. Emotion is recognised as one


    of the most powerful incentives. In fact, the physical body is mostly controlled by emotion, and once the


    stage of emotional certainty has been reached, reaction to emotional control will be mentally directed for


    physical execution. In other words, Faith is the basic foundation as a power towards any intentional object,


    be it physical or spiritual.


    Having realised the scientific explanation of emotion in relation to faith, we must also realise the essential


    requirement of faith in order to attain the cardinal virtues of Freemasonry. The question now arises, Why do


    some brethren lack in faith? And, if so, what can we do to improve this failing? These, of course, are difficult


    questions to answer, for it is subject to the individual emotional reaction by each individual brother.


    However, I shall attempt to give my personal views, which I hope may help to correct this failing among


    brethren.


    Luther said: "Faith is that courage in the heart which trusts for all good to God." Confucius said:


    "Faithfulness and sincerity are the highest things in humanity." So from these great spiritual leaders we learn


    that courage and sincerity are the two great pillars on which faith must stand. Consequently those who lack


    in faith possess little courage and less sincerity."Courage," says Plutarch, "consists not in hazarding without


    fear, but being resolutely minded in a just cause" and to be resolutely minded, one must be in all sincerity. So


    in order to create that spiritual virtue of faith we must emphasise the necessity of courage and sincerity.


    Those who have courage have no fear, for fear is the greatest enemy of man, because, unfortunately, fear,


    like faith, is reactions by emotions, and just as faith saved the lives of thousands of men, fear kills man by


    tens of thousands. I discussed this question of fear with a medical friend of mine, who said that in his


    experience he actually found that fear of death had brought on death much quicker than it otherwise would


    have been the case. Any person's mind, he said, which is dominated by fear of death, is already ninety-nine


    per cent. dead. To illustrate this I shall relate a mythological legend. An eastern pilgrim met the plague angel


    one day, and to avoid going to the same place as the plague spirit was going to settle, he asked him, "Where


    are you going?" "I am going to Bagdad to kill five thousand people." the dark angel replied. Naturally the


    pilgrim went in another direction. A few days later the same pilgrim met the plague returning from Bagdad,


    and having heard that fifty thousand people died in that town, he said to the plague, "You told me you were


    going to Bagdad to kill five thousand people, but instead you killed fifty thousand." "No," said the plague, "I


    killed five thousand people only, as I told you I would. The other forty-five thousand died of fright." This is


    a perfect illustration of fear.


    The text of this article are several verses of a poem called 'While it is yet day," by Bro. William Moister, and


    I must say that I have not as yet found anything in Masonic poetry that gives one the inspiration of what faith


    in its true perspective stands for as this poem does. The moral woven into it is clearly seen. As the sun is up,


    he hastens forth to greet the day, and is doing so with courage and sincerity, because sloth is not for faithful


    craftsmen. And, thereafter he begins his task without delay. When night is closing in he lays his working


    tools aside, but with faith in His protection patiently His call abides, and when night falls his courage has no


    room for fear, for, by his faith, he sees the Bright Morning Star, rising in divine effulgence, shedding


    radiance from afar. Such inspiration can only come from those whose faith is the greatest of all virtues.







    ———————


    SEVEN RELIGIONS TEACH THE GOLDEN RULE.


    –⸱––÷––÷––⸱–


    The "Square and Compass," Denver, U.S.A., has called attention to the rather remarkable significance of the


    universality of the Golden Rule.


    Centuries before it was spoken by the Man of Galilee the Hindu taught: "The true rule is to guard and do by


    the things of others, -as you do by your own."


    The Buddhist expresses himself in these words: "One should seek for others the happiness one desires for


    himself."


    Zoroastrinism says: "Do as you would be done by"


    The Chinese version taught by Confucius is the negative of the Christian: "What you do not wish done to


    yourself, do not do to others."


    The Mohammedan repeats: "Let none of you treat your brother in a way he himself would dislike to be


    treated."


    The Jew was taught to say: "Whatsoever you do not wish your neighbour to do to you, do you unto him."


    The seventh great religion is, of course, the Christian, who says in the positive form: "Whatsoever ye would


    that men should do unto you, do ye even so to them."


    Masonry, although not a religion, says to the Entered Apprentice: "Your duty to your neighbour is to act on


    the square."


    By three methods we learn wisdom: First, by reflection, which is. the noblest; second, by imitation, which is


    the easiest; and third, by experience, which is the bitterest.


    ———————


    IOWA'S RITUAL COLLECTION.


    –⸱––÷––÷––⸱–


    (By Ward K. St. Clair, Past High Priest.)


    ———


    Editor's Note.—Brother St. Clair has been in military service and now holds the rank of Lieutenant-


    Colonel. His hobby is Masonry, and particularly a study of the various rituals. While on sick leave he


    recently spent a week at the Iowa Masonic Library, classifying the numerous rituals found there. This


    article reflects a part of the excellent work done by Bro. St. Clair.


    Among the many collections which form the Iowa Masonic Library there is one of interest and yet it is little


    known. This fact is partly due to the contents of the collection and partly because it has just recently been


    classified and listed. It is not on display, nor is it available for general use as are most of the collections of


    this great Library. It is kept in the vault under lock and key and is available only to those who are entitled to


    view its contents because of their advancement through the various degrees of Masonry. The collection


    referred to contains over four hundred rituals of various degrees and rites of Freemasonry. Most of them are


    in English although there are some in French, Spanish and German. Some are "Museum Pieces" because of


    their rarity, being originals in the handwritings of famous Masons of bygone years. Others are valuable


    because they are the only known copies of such rituals in this country and in some cases probably in the


    world. In many cases these latter are copies of other copies of an original manuscript whose present location


    is unknown.


    Among the "Museum Pieces" are the "Oliver Ritual" and the "Peter Gilkes Notebook. The "Oliver Ritual" is


    so-called because the manuscript was in the possession of Brother George Oliver when he died. This


    manuscript was purchased by W. J. Hughan for Robert Bower, of Keokuk, Iowa, at the Spencer sale of


    Masonic books and manuscripts held in London during the latter part of the last century. This was the ritual


    used by Lodge No. 94, meeting at Ben Jonson's Head, and which Lodge was erased from the rolls in 1755


    for making "ancient" Masons. It is sometimes referred to as the "Rite Ancient de Bouillon, 1740." The ritual


    is of interest, for while it covers only the Craft Degrees, it contains part of what we now teach in the Royal


    Arch. It deserves a story of its own and perhaps some day this story will be written in detail.




    The "Peter Gilkes Notebook" contains an old Excellent and Super Excellent Master's Degree. Gilkes, 1765-


    1833, was an English Mason and was famous as a teacher of the ritual. By some he is considered to be the


    practical founder of "Emulation-working."


    Of the Craft rituals which are of interest to the student of rituals there are manuscript copies of the "Barney


    Work" of Vermont, the "Preston-Webb-Barney Work," and also some fragments of ritual notes probably


    prepared by John Snow. These manuscripts and notes are of value and interest because they represent work


    which is very close to if not the original "Webb Work."


    The capitular rituals in the collection are principally official ciphers of various Grand Chapters and mostly of


    modern date. There is one interesting old ritual entitled "Hindoo Theology." This is a cipher ritual of the


    chapter degrees which a New Jersey Royal Arch Mason prepared and endeavoured to have adopted by the


    various Grand Chapters. There is also a note book containing the Finch and the Claret rituals of the Royal


    Arch. These are English rituals. The Finch Ritual dates from about 1810 and is of interest because it


    represents the English version prior to the Union. The Claret ritual, while of a more modern date (1845), is


    one which has been the subject of a great deal of discussion in the Masonic press of England and has rather


    an interesting background.


    Copies of several old cryptic rituals referred to in the "History of the Cryptic Rite" by Hinman, Denslow and


    Hunt are in the collection. There are the rituals of the three Council Degrees from the Register of Moses


    Holbrook, Sovereign Grand Commander of the Supreme Council, A. & A. S. R., Southern Jurisdiction, from


    1826 to 1844. The Register was prepared by him during the period from 1810 to 1830. Then there is the


    "Elliott Ritual" of the Royal Master Degree and the so-called "Panama Ritual." The latter dates from about


    1788 and contains the working of a "Select Master of 27." These rituals are explained in detail in the History


    previously mentioned.


    The really valuable part of the collection is a number of notebooks in the handwriting of R. F. Bower, of


    Iowa, Alfred Creigh of Pennsylvania, and John Yarker, of England. R. F. Bower needs no introduction to


    Iowa Masons. He was active in the Grand Commandery and interested in the adoption of the ritual. In this


    connection he collected rituals in use by the various Grand Commanderies of the United States and Canada.


    Alfred Creigh was Grand Historian of the Grand Commandery of Pennsylvania and held office in the Grand


    Encampment. He collected a number of old English rituals of the late 18th and early 19th centuries in an


    effort to oppose the so-called "Webb" or "Massachusetts" work which he claimed did not represent the "true


    working of old." He wrote at length extolling the beauties of these old rituals and condemning the "Webb"


    rituals. However, it was not until the collection in the Library was classified that his notebooks were found


    and the rituals he praised brought to light. Among the rituals of which he spoke very highly was one used by


    the Cross of Christ Encampment of London in 1794. These notebooks contain so many interesting old rituals


    that they would require a special paper devoted to them alone.


    In the notebooks of John Yarker are rituals of the Rose Croix, Scottish Templarism, Rosicrucian, Royal


    Order of Eri, and a number of chivalric degrees or Orders not at present worked. John Yorker has been the


    subject of a great deal of controversy, but he probably knew more about the miscellaneous degrees and rites


    of Masonry than any man of his period. He became involved with the legitimate bodies of England because


    of his connection with the Ancient and Primitive Rite of Memphis and his connection with the Cerneau


    Supreme Council of the A. & A. S. R., of which he was a Thirty-third Degree Mason. Among the Rose Croix


    rituals in his notebooks is one in French which, according to a note in the front of the book, represents the


    earliest ritual of the degree known, it having been prepared in 1740. Whether this is a true statement or not


    cannot be stated at the present time.


    One other item should be mentioned, and that is one of the Creigh notebooks which contains the rituals of


    the Rite of Perfection (4-25°) as taught by H. A. Francken in 1783.


    These old notebooks are of real interest not only for their contents but because of their make-up. Some of


    them are beautiful specimens of penmanship.Others are prepared in various coloured inks with elaborate


    drawing and sketches of the costumes, jewels and banners in colours. It seemed to be standard practice for


    these men to copy the instructions in red ink and to use black for ritualistic parts. A great deal of credit is due


    to these men for the time and effort they spent in transcribing and thus leaving for posterity a true copy of the


    work as used during the periods of our history. We must remember that this was truly a labour of love for


    they did not have access to a typewriter and carbon paper. Each copy had to be laboriously prepared by hand.


    In the section of the collection which we will term the "Androgynous Section" there is quite a complete


    series of rituals of the Order of the Eastern Star. These include a series running from 1866 to 1913 and


    represent the growth and development of the ritual of the General Grand Chapter of the Order. In addition




    there are some for the Grand Chapter of the State of New York, which body is not a member of the national


    group. A ritual, printed by New Jersey in German, is represented in the collection, as well as one in Spanish.


    The only foreign ritual in this section is that of the Supreme Grand Chapter of Scotland.


    Of the several detached degrees that were at one time conferred on wives, mothers, sisters and daughters of


    Masons there are rituals of the following: Queen of the South, Cross and Crown, The Holy Virgin, Heroine


    of Jericho, The Square and Circle, The Master Mason's Daughter, and several of the American Adoptive


    Rites.


    There is a handwritten notebook prepared by John Yarker which contains the "Degree of the Lodge, Chapter


    and Council of the Masonry of Adoption, according to the system of the Antient and Primitive Rite of


    Masonry in and for Great Britain and Ireland." This is a translation of a French ritual and is dated 1875.


    —"Grand Lodge Bulletin," G.L. of Iowa.


    ———————


    AN ADDRESS


    –⸱––÷––÷––⸱–


    Given at the Masonic Service of Thanksgiving on the Cessation of Hostilities in the Cathedral,


    Salisbury, Southern Rhodesia, on Tuesday, 28th August, by W. Bro. Rev. G. E. P. Broderick,


    B.Sc., P.M., District Grand Chaplain, E.C.


    ———


    "This is the Lord's doing, and it is marvellous in our eyes."—Psalm 118, 23.


    I have read that in the Dachau Concentration Camp There was a notice which read: "There is no God in


    Dachau, our only god is work." Some time ago it was said that the modern world has lost a whole dimension,


    the spiritual dimension of God; that what is most needed today is the recovery of that dimension, and with it


    a recovery of the sense of man's responsibility to God for his actions and his thoughts. In somewhat similar


    circumstances God spoke to His people of old by the prophet Isaiah: "Forasmuch as this people draw near to


    Me with their mouth, and with their lips do honour Me, but have removed their heart far from Me, and their


    fear of Me is a mere commandment of men, a thing learned by rote: therefore I will proceed to do a


    marvellous work and a wonder." The people's religion was a thing of rote, mere ritual and doctrine. It


    did not occur to them that God cared about their politics, their conduct of justice, or their discussions and


    bargains with one another, and so the prophet announces that God will speak to them by facts.


    We, as Freemasons, need to study afresh the implications of our Ritual, which may tend to become so


    familiar as to lose its impact upon our minds. Over and over again we are reminded that God is a Living


    God, a working God, yet Exalted and Supreme in righteousness. He is the Great Architect, the Grand


    Geometrician, but finally He is the Most High to whom we must give account of all our words and actions.


    In the words of the prayer we use, we say: " . . . Let us remember that wherever we are, and whatever we do,


    He is with us, His all-seeing eye beholds us." And we affirm every time we meet that He is God whose work


    is current history, for "according to our traditions, God said."


    In the fourth speech of Oliver Cromwell to the House of Commons in England is the sentence " . . . And


    what are all our Histories, and other traditions of former times, but God manifesting Himself, that He hath


    shaken, and tumbled down, and trampled upon everything that He hath not planted." On which sentence


    Thomas Carlyle comments " . . . Such is and forever will be, the history of man, deeply as we moderns have


    forgotten it; the Bible of every nation is its own history."


    Indeed God speaks in current history, where He conies to judge, and then and there is an end of an era. a


    land- mark for those who have eyes to see. Truly this is national religion; the reverential acknowledgment of


    God's hand in history; the stirring of conscience when we are wrong; the expectation when evils abound that


    God will bring justice and purity to us if we labour with Him for them.


    Looking back we can note some of these works of God, some of His judgments: The Crucifixion; the fall of


    Jerusalem; the fall and sack of the imperial city of Rome; the French Revolution; the Russian Revolution,


    and, to come nearer home, the opening up of Africa by the discovery of diamonds in Kimberley, of gold on


    the Rand, the opening of the railway to Bulawayo. Here I would quote the words of a great English teacher:


    "On each of these occasions new thoughts and principles, new estimates of things, entered the world and


    remain still to witness to their divine origin. The successive spiritual revolutions were not at first recognised.


    God moved among men and they did not know Him. But we take the great thought that the world in which


    we work, with all its sorrows and sins, with all its baffled hopes and unworthy ambitions, is the scene of


    divine government."




    This last great war has been no less the scene of the working of God with and upon the spirit of man. As we


    remember we marvel at what has been done: The Battle of Britain, Dunkirk, the Mulberry Harbours, the


    Pluto Scheme and Radar, the genius of leadership in all quarters of the globe, allied with the unconquerable


    spirit of ordinary men and women, and at last the atomic bomb, the significance of which is best expressed in


    Churchill's own words when he wrote " . . . By the mercy of God British and American science out-paced all


    German efforts. The possession of these powers at any time might have altered the result of the war. This


    revelation of the secrets of nature, long and mercifully withheld from man, should arouse the most solemn


    reflections in the minds and consciences of every human being capable of comprehension."


    All those who have eyes may see, if they will, the work-in g of God in the world. I would quote again: " . . .


    Every revelation of God is through fire, the fire which re-fines by consuming all that is perishable. It may be


    to our bitter loss, that we shall fail to read our lesson as it is given. It may be the Spirit helping us, that we


    shall in part interpret it and use it for our inspiration. It may be that at least we gain a living assurance that


    divine Powers are working about us, and a divine purpose going forward to its end, a divine judgment


    passing into infallible execution."


    Brethren, we stand today at the end of an era. We give thanks to God who has revealed Himself, we give


    thanks for Victory, we give thanks for a great deliverance. But here is a parable: "When the unclean spirit is


    gone out of a man, he walketh through dry places seeking rest, and findeth none. Then he saith, 'I will return


    into my house whence I came out.' And when he is come he findeth it empty, swept and garnished. Then


    goeth he and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell


    there, and the last state of that man is worse than the first."


    We stand at the end of an era, the devil is cast out . . . . It is the Lord's doing and it is marvellous in our


    eyes—but if the house is left empty what can prevent the entry of seven devils worse than the first? There is


    none able to fill the house but God, God Himself.


    Brethren, I call today for new reading of our Masonic Ritual. Let us remember that wherever we are, and


    what- ever we do, He is with us, His all-seeing eye observes us.


    "What ragamuffin saint


    Believes God watches him continually.


    As he believes in fire that it will burn.


    Or rain that it will drench him?


    Break fire's law,


    Sin against rain, although the penalty


    Be just a singe or soaking? 'No,' he smiles:


    'Those laws are laws that can enforce themselves."'


    I call for a new effort of will to understand the teachings of the various churches to which you nominally be-


    long. Criticise if you will, but let it be informed criticism, not the criticism which so often appears in the


    correspondence columns of the newspaper in order to raise a sneer or a laugh. Criticise in this spirit:


    "What think you of Christ, friend, when all's said and done,


    Like you this Christianity or not?


    It may be false, but will you wish it true?


    Has it your vote to be so if it can?"


    I call for a new and fresh obedience to God's will as He makes it known to you in your public and private


    life.


    So only shall we be worthy of, and thankful for, the sacrifice of those who died that we might live.


    So mote it be.


    —"S.A. Masonic World."


    ———————


    CONSTITUTION AND DEDICATION OF LODGE HOWICK, No. 314.


    –⸱––÷––÷––⸱–


    The evening of 26th September saw the hopes and labours of several worthy brethren brought to fruition


    when with all due ceremony Lodge Howick, No. 314 was constituted and dedicated.


    The occasion was on epic in the Masonic experience of the majority of the attending brethren, and these


    ceremonies, so ably conducted by M.W. Bro. Ethelbert C. Smith, will prove a lasting inspiration to all who


    were present.




    The M.W. Pro G.M. was accompanied and assisted by R.W. Bro. A. G. Graham, P.D.G.M., R.W. Bro. W. G.


    Mason, P.G.W., R.W. Bro. F. G. Alpe, P.G.W., R.W. Bro. H. A, Lamb, P.G.W., G.Sec., V.W. Bro. H. R. A.


    Vialoux, G.D. of C., V.W. Bro. Rev. A. Mitchell, P.G. Chaplain, V.W. Bro. Arch. Burns, Jr., P.G.Reg., W.


    Bro. H. Clegg, G. Organist.


    The Installation ceremony which followed was handled by M.W. Bro. Oliver Nicholson, P.G.M.


    (Prov.G.M.), in his usual capable and charming manner, and a debt of gratitude is owed by the brethren of


    Lodge Howick, not only for the honour of the Prov. Grand Master's attendances and services on the evening


    of dedication, but also for his sponsorship and encouragement over the months that are past.


    The newly-installed Master, W. Bro. H. J. White, invested his officers with efficiency, dignity and decorum,


    and under his capable guidance and leadership we feel that the prosperity of the Lodge is assured.


    The meeting was the successful culmination of the work and energies of a number of enthusiastic brethren to


    whom great credit is due, and this happy outcome of their endeavours will be their constant reward.


    Amongst the 68 foundation members of the new Lodge are to be found many Pastmasters, almost half of the


    membership claiming that rank, and although some of them still retain their youth, vigour and ability to


    actively assist, it will be to the younger members that the Lodge must look for its future.


    Refreshments were served "buffet" style for the majority of the brethren. Grand Lodge were accommodated


    at tables, but the freedom of movement allowed the other ranks proved a great success and facilitated


    brethren renewing acquaintanceships of earlier days.


    ———————


    CONSTITUTION AND DEDICATION.


    –⸱––÷––÷––⸱–


    THE SERVICES LODGE OF HAWKE'S BAY No. 313.


    ————


    The consecration, dedication, and constitution of the Services Lodge of Hawke's Bay No. 313 took place at


    the Masonic Temple, Hastings, on Monday, 1st October, 1945, when the M.W. the Grand Master, Sir Cyril


    Newall, conducted the Ceremony of Consecration, after which the Pray. G.M., R.W. Bro. E. C. Hurdsfield,


    installed W. Bro. P. J. S. George, P.G.Std.B., as the first Master of the new Lodge.


    Over 50 Grand Officers accompanied the Grand Master, and the attendance at the ceremony was


    approximately 450. Visitors were present from all parts of the Dominion and the ceremony will live long in


    the memories of all who were fortunate enough to be present.


    The Grand Officers assisting were:—


    M.W. Bro. E. C. Smith, Pro G.M.; S.G. Warden, R.W. Bro. C. N. Cathie, S.G.W.; J.G. Warden, R.W. Bro.


    C. H. Critchley, P.Prov.G.M.; G. Chaplain, V.W. Bro. E. E. Bott, G.C.; S.G. Deacon, W. Bro. J. W. Elliott,


    P.G.D.; J.G. Deacon, W. Bro. J. Hobson, P.G.D.; G. Bible Bearer, W. Bro. J. E. Jones, P.G.B.B.; G. Sword


    Bearer, W. Bro. J. W. Watkins, P.G.Swd.B.; G. Standard Bearer, W. Bro. W. M. Thomson, P.G.B.B.; G.


    Pursuivant, W. Bro. K. A. Gillespie, P.G.P.; Presenting Officers, R.W. Bro. J. J. Pickett, P.D.G.M.; R.W.


    Bro. A. W. Parkinson, P.Prov.G.M.; R.W. Bro. J. A. Nash, Prov.G.M.; R.W. Bro. E. C. Hurdsfield,


    Prov.G.M.


    The foundation officers of the Lodge were invested as follows:— -


    Deputy Master, W. Bro. A. K. Johnston; Senior Warden, Bro. A. D. M. G. Laing; Junior Warden, Bro. T. J.


    Foster; Chaplain, W. Bro. B. Grahame; Treasurer, Bro. E. E. Rixon; Secretary, W. Bro. C. O. R. Carrell;


    D.C., W. Bro. S. I. Jones; Senior Deacon, Bro. L. E. Vaughan; Junior Deacon, Bro. N. B. Fippard; Organist,


    Bro. N. D. Brian; Inner Guard, Bro. G. Pell; Tyler, Bro. W. Peters; Senior Steward, Bro. H. G. Apperley;


    Junior Steward, Bro. G. D. Robertson.


    Refectory proceedings were held in the Town Hall, where the usual loyal and Masonic toasts were honoured.


    ———————


    THE SETTING-MAUL.


    –⸱––÷––÷––⸱–


    The setting-maul is a wooden hammer used by the operative Mason to "set" the stones in their proper


    positions. In speculative Freemasonry, it is a symbol in the Third Degree, reminding us of the death of the


    builder of the temple, which is said to have been effected by this implement. In many Lodges it is improperly




    used by the Master as his gavel, from which it totally differs in form and in symbolic signification. The gavel


    is a symbol of order and decorum the setting-maul of death and violence. —"Square and Compass."


    ———————


    OTAGO NOTES.


    –⸱––÷––÷––⸱–


    The 24th Installation meeting of Lodge St. Clair, No. 246, was held on 7th November. There was a splendid


    attendance of members and visitors, including a good team of G.L. officers, who were duly received by the


    W.M. of the Lodge, W. Bro. S. F. Chalmers. The ceremony of installing Bro. S. G. B. Slater as W.M. was


    conducted by the Prov. G.M., R.W. Bro. J. G. Dykes, assisted by officers of G.L. Enjoyable refectory


    proceedings terminated a most successful meeting. The St. Clair meeting marked the final Installation over


    which R.W. Bro. J. G. Dykes would preside before relinquishing the office of Prov.G.M., the duties of which


    he has carried out during the last four difficult years with characteristic zeal, dignicy and thoroughness. In


    the refectory the opportunity was taken to express to R.W. Bra. Dykes the respect and esteem of the brethren


    who generally realise the great difficulties that had to be overcome during the earlier years in reaching


    country Lodges especially due to restricted travelling facilities, and consequently they have greatly


    appreciated his many visits to Lodges in all parts of the territory in spite of adverse conditions. They also


    gratefully acknowledge the keen interest he maintained in individual Lodges as well as in Freemasonry in


    general. They trust he will enjoy his well-earned respite from official duties. The G.L. officers also showed


    their esteem and appreciation of their association with our R.W. Bro. by attending the meeting in large


    numbers.


    The announcement that V.W. Bro. Harold Archbold, a foundation member of Lodge St. Clair, had been


    appointed to succeed R.W1P. Bro. Dykes as Prov. G.M. was enthusiastically received by all the brethern,


    who wished him every happiness and success in his new office so richly merited.


    The Installation of Bro. Edward J. Kerr as W.M. of Lodge St. John, No. 84, was held in the Masonic Hall,


    Mosgiel, on 10th November. Bro. Kerr has for years rendered yeoman service to many Lodges in the


    capacity of Trumpeter, as well as assisting in the refectory. It was not surprising, therefore, that so many


    brethren from far and near gathered to do him honour. The attendance was probably the largest in the history


    of the Lodge, the seating accommodation being overtaxed. The Installation ceremony was efficiently


    conducted by the Asst. Prov. G.M. (V.W. Bro. Harold Archbold), ably assisted by a splendid team of G.L.


    officers.


    The Service Lodge, No. 237, journeyed to Invercargill on 10th November to pay an official visit to Lodge


    Victoria. These annual visits have again been resumed since the cessation of hostilities. The difficulties of


    accommodation were overcome by the brethren of Lodge Victoria arranging for the visitors to be billeted,


    and they are deeply indebted for the kindness and hospitality extended to them. They declare the


    Southlanders did a good job. Thirty brethren accompanied the W.M., W. Bro. W. Whitworth, and were duly


    received by W. Bro. D. T. McNeil, W.M. Lodge Victoria. The ceremony of raising two Service Lodge


    candidates and one Victoria Lodge candidate was carried out by the W.M. and officers of the Service Lodge.


    A. very fine muster of brethren assembled for the ceremony. Before the raising, R.W. Bro. Campbell, Prov.


    G.M., was received. On Sunday the members of the Service Lodge were splendidly entertained in a typical


    Southland manner, which was thoroughly enjoyed and appreciated to the full by all those present. Thanks,


    Victoria.


    Delegates and G.L. officers returning from the Annual Communication at Auckland report having


    experienced a most enjoyable time and are loud in their praises for the excellent arrangements made for their


    comfort and entertainment by the Auckland brethren.


    Congratulations are extended to new officers appointed to Grand Lodge rank.


    The Provincial Grand Master (R.W. Bro. Harold Archbold) wishes to extend the season's greetings to all


    brethren in Otago District and trusts the forthcoming year will be a prosperous one to every member. Your


    correspondent joins in these greetings.


    ———————


    CHRISTCHURCH NOTES.


    –⸱––÷––÷––⸱–


    St. Augustine R.A. Chapter held its regular meeting on 26th November, when the Royal Arch Degree was


    worked by the First Principal, V.E. Comp. W. A. Mackrell. A cordial welcome was given to V.E. Comp.


    Mackrell on this the first occasion when he had been able to attend the Chapter after several months' illness.




    The 1944-45 Victory Group of Pastmasters was inaugurated at a meeting held on 27th October, when 36


    members were present. The following officers were elected:—President. W. Bro. E. Wilson (Concord, No.


    39); Vice-President, W. Bro. E. F. Smith (Progress, No. 22); Secretary, W. Bro. G. H. Arnold (Brighton, No.


    236); Executive: W. Bros. Don Richardson, H. Max Minson, W. Swann, J. Collins, A. Smerdon and T. N.


    Beckett. After discussing possible Group activities, the meeting adjourned to the photographer's studio, and


    later attended the Annual Communication of Provincial Grand Lodge. The success of the first meeting was


    largely due to the work and enthusiasm of W. Bros. Wilson, Richardson, Minson and Smerdon.


    At the regular meeting of Lodge Christchurch, No. 91, W. Bro. J. W. Roberts (Master in 1911) occupied the


    Chair for the Pastmasters' night and worked the Third Degree.


    The Crown Lodge, No. 138, held its Installation meeting on 4th December, when Bro. I. W. Grenfell, S.W.,


    was installed as Master. The ceremony was conducted by R.W. Bro. C. S. Thompson, P.Prov.G.M., assisted


    by officers of Provincial Grand Lodge. R.W. Bro. Alan F. Fisher, Junior Grand Warden, was present, this


    being his first official visit in Canterbury since his appointment. R.W. Bro. A. J. Jones, Prov.G.M.,


    welcomed Bro. Fisher on behalf of the brethren of the Canterbury Province.


    W. Bro. Frank Shanks has been elected as Master of the Masters' and Pastmasters' Lodge for the ensuing


    year and will be installed on 16th January.


    At the regular meeting of Prince of Wales R.A. Chapter, No. 31, on 19th December, the Excellent Degree


    was worked by V.E. Comp. E. H. B. Pearcy, there being six candidates.


    At the regular meeting of Lodge Riccarton, No. 276, on 18th December, and also at an emergency meeting


    on 13th December, the Master, W. Bro. C. D. Marks, worked the First Degree.


    Arrangements are in hand for the celebration of the 21st Anniversary of Lodge Riccarton, to be held at the


    end of January, 1946.


    V.W. Bro. Dr. Ross Hepburn, Grand Lecturer, has been reappointed for a third year.


    V.W. Bro. H. C. Hurst has been appointed as Grand


    Director of Ceremonies, W. Bro. H. R. Bennington as Grand Organist, and W. Bro. R. L. Reid as Grand


    Steward.


    In connection with Supreme Grand B.A. Chapter Convocation, 1946, a meeting of Principals and Present and


    Past Grand Chapter Officers was recently called by R.E. Comp. F. N. Kerr, Grand Superintendent of


    Canterbury, for the purpose of making arrangements for the forthcoming Annual Convocation of Grand


    Chapter, to be held at Christchurch on 20th February, 1946. A number of the Committees were set up and


    arrangements were made to send out preliminary notices to the Chapters. Companions requiring


    accommodation in Christchurch for the Convocation should see the Scribes of their Chapters, who will have


    the list of hotels and tariffs and details of arrangements for booking. The Convener of the Accommodation


    Committee is V.E. Comp. C. H. Burson, 111 Slater Street, St. Albans, Christchurch, N.E.1.


    A meeting of the St. Augustine Cryptic Council, No. 1, will be held at the Crown Masonic Hall, Wordsworth


    Street, Sydenham, Christchurch, on Thursday, 21st February, 1946, when visiting Companions will have the


    opportunity- of taking the Cryptic Degrees, and those qualified can receive the Chair Degree of T.I.M.


    ———————


    NORTH CANTERBURY NOTES.


    –⸱––÷––÷––⸱–


    Ashley Chapter Installation was a successful function with a record attendance. R.E. Comp. F. N. Kerr,


    G.Supt., was Installing Principal, and he was assisted by M.E. Comps. A. C. Andrews, C. Flavell and R.E.


    Comps. G. Blackmore, J. N. Carson, J. J. Hurley, Jas. Stables, and V.E. Comps. Glue and Seward. V.E.


    Comp. A. B. Christensen was D.C. The Principals installed were: G. L. Fairweather, First; E. Withell,


    Second; and D. Appleby, Third. Included in the visitors were the First Principals of St. Augustine, Albert


    Edward, and Crown Chapters, and V.E. Comp. Ross Hepburn, of Prince of Wales. A feature of the evening


    was the decorations of red roses in the refectory, and the supper was a credit to Ashley.


    At the Southern Cross Installation R.W. Bro. C. S. Thompson, P.Prov.G.M., installed Bro. F. Bryden as


    W.M., assisted by Prey. Grand Lodge officers. Unfortunately, the Prov. G.M., R.W. Bro. A. J. Jones, was


    prevented from attending on account of sudden illness, but we are pleased to report that he is making a good


    recovery. The proceedings in the refectory were much enjoyed, and the supper and decorations were a credit


    to those concerned.




    Mairaki had a special Christmas night recently, when they entertained the members of United Forces Lodge.


    The work of the evening was of a very high standard and an enjoyable evening was spent.


    The visit of Ionic Lodge to Amuri was much appreciated, and the Ionic Master, W. Bro. Gale, who is an old


    Amuri resident, received a hearty welcome. W. Bro. Len Jordan, Master of Amuri, thanked all the visitors


    for their attendance.


    Cheviot received a visit from Riccarton recently, which proved a thorough success, and all enjoyed it very


    much. The children's Christmas party was outstanding, and W. Bro. Crossan and his brethren deserve great


    praise for the effort.


    W. Bro. Peter Childs is now about again after his painful accident at Cheviot recently.


    We congratulate R.W. Bro. A. Fisher, Grand Warden, on his promotion and trust that he will circle the North


    Group during his term of office.


    The Kaikoura Installation will be early in February, and the Master, W. Bro. Selby-Williams, is very busy


    with the arrangements. This year brethren will be able to go by train if they wish and get out right at the


    lodgeroom. All Lodges, north and south, are invited.


    The North Canterbury brethren who attended the Annual Communication at Auckland are full of praise for


    the splendid arrangements made for the entertainment of visitors, for which they thank all concerned.


    The Lodges in the Waimak.-Hurunui Group send greetings and the best of wishes for a happy New Year to


    all the Lodges throughout New Zealand.