THE CRAFT AND THE RETURNED SERVICEMAN.

–⸱––÷––÷––⸱–

OW that the war is over and men are returning to civil life, Craft problems in relation to service

brethren will alter somewhat in emphasis. During the war our efforts were directed principally to

providing Masonic intercourse in connection with camp life by instructing and entertaining service brethren

in Lodges conveniently situated for the purpose. There was also the duty of keeping in touch with members

absent on service, and with brethren, both servicemen and others, laid aside by illness in hospitals and other

institutions.

The need for special Lodge facilities has now lapsed with the virtual closing down of camp life, but the duty

of maintaining touch with returned brethren, and with disabled brethren, is if anything more important than

ever. It is the special responsibility of the individual Lodges and their W.M.s, and also, in hospital areas, of

the Lodges there situated. This work has been admirably done to date, and we have no doubt at all that this

satisfactory state of affairs will continue, now that the need for it, or at all events the scale on which it will be

required, looks, for some time at least, likely to be greater than ever.

There are however other types of brethren whose needs will require consideration. There are first those

brethren who were members of the Craft prior to going on service, next there is the relatively small class of

brethren who have joined the Craft abroad, and finally there will be returned servicemen, not yet members of

our Order at all who may wish to be admitted to our ranks. The group of members who were made abroad

will be small, and will present little difficulty. It will be important to maintain and establish contact with

them, with a view to their absorption into suitable Lodges in this territory. It would be a great pity if such

brethetn, even if few in number, were to be lost to the Craft; and, of course, in the general interests of

Masonry, the number of unaffiliated brethren should, as far as possible, be kept to the minimum. There

should be little difficulty here in arranging for a link-up, and we think this question will solve itself with

relative ease.

Different considerations present themselves in the case of the relatively large body of returned men who are

coming back to civilian and Masonic life. What is called for here, we suggest, is to reabsorb such brethren

into normal peacetime Lodge fellowship with the least possible delay. It is, we think, definitely undesirable

that there should be anything in the nature of a permanent "returned serviceman" atmosphere in our ordinary

Lodge life and work. In Masonry all men are equal, meeting on the level and parting on the square, and in

Lodge meetings only Masonic matters are relevant. The Lodge is not a suitable forum for the discussion and

ventilation of returned servicemen's problems, politics, or grievances. These are doubtless quite important,

but the proper place to discuss and settle them is not a Masonic Lodge.

Neither, we suggest, is it desirable that new Lodges should be formed with membership confined to returned

servicemen, or, for that matter, for the exclusive membership of any other class or category of citizens. This,

if not actually unconstitutional, is certainly at variance with the basic principle of equality that lies at the root

of Freemasonry; while it is also liable to introduce extraneous matters into masonic life, and, perhaps, to set

gulfs between Lodges that should mingle in harmony on a footing of community of masonic interests.

It is not likely that returned servicemen will make large demands on the Craft for financial and material

assistance. Rehabilitation arrangements by the community at large are today on such a relatively ample scale

as to be able to take care of this problem almost entirely. However, financial assistance will doubtless be

given through appropriate masonic channels, as and when necessary. What the returned men may need more

is sympathetic understanding in the process of psychological and social rehabilitation and in some cases this

will call for tact and patience. Young men who have known only the disturbance of wartime conditions may

in some cases not readjust easily to the requirements of normal civilian life. An American Masonic journal

has recently put the matter well, as below:

N

"We have the challenge to assist in a friendly, thoughtful way in the rehabilitation and readjustment of

lives that have only known for years the rigours and philosophies of war. These men will not want an

overdone gushing pity. They will however require, and they have a right to expect, a deep manly

sympathy and understanding for their problems. The greater part of them will not want an over-

ostentatious display of affection upon their return, but they will appreciate a warm, sincere welcome that

may only mean saying to them from the depths of our hearts, 'We're glad you're back safely.' "

This, we consider, embodies the spirit of unostentatious friendship with which our returning brethren should

be welcomed back to our Lodges; and if the need for tact and patience should subsequently manifest itself, it

should be kindly and unobtrusive also.

————————

A GENTLEMAN

–⸱––÷––÷––⸱–

A man that is clean inside and out, who neither looks up to the rich nor down at the poor, who can lose

without squealing, and who can win without bragging, who is considerate of women, children and old

people, who is too brave to die, too generous to cheat, and who takes his share of the world and lets other

people have theirs. He is a gentleman.

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

————————

A CHALLENGE.
–⸱––÷––÷––⸱–

CHRISTMAS ADDRESS, 1945.

(By V.W. Bro. Sydney Canningtan, P.G.Lec.)

————

Delivered at the Combined Christmas Meeting, Nelson,

15th December. 1945.)

————

Brethren, it is again my privilege to deliver the address at this combined Christmas meeting, and I do so with

a certain degree of hesitancy realising the responsibility of delivering any message at the present time when

the world is passing through the delicate stage of travail from war to peace; when a spirit of relief and

thankfulness is manifest; when loved ones are re-united, but when the sadness of earthly separation is more

poignant. When ideas, be they good or bad, are likely to be jettisoned or accepted; when man is ruled not

always by his ideas of common sense but by reactionary tactics, which perhaps is natural after several years

of suffering, sadness and brutality of war.

Tonight we meet in thankfulness to T.G.A.O.T.U. that we may once again enjoy the fruits of security which

can be assured to our children and children's children if sanity, understanding and rightness should prevail

and brotherhood dominate mankind.

When we cast our memories back over the preceding six years we must acknowledge that victory has been

won not only by the sufferings and sacrifices of our young men and young women, not only by the inspiring

leadership of our King and Queen and those in authority, not only by the toil and sweat of our men and

women in industry and all those who contributed to the final victory, but by the Grace of Him whose power

is mightier than the sword and without whose guidance no victory is complete. Believing thus, how can we

take our peace lightly, how can we but be inspired with the responsibilities that lie ahead, and realising our

responsibilities do our part by understanding our duties and working for the betterment of humanity.

It is perhaps strange that during even the darkest hours of distress and war the thoughts of final victory were

always with us and the faith of our people always definite that disaster would not overtake our Empire. We

were fortunate in the leadership and faith of those in authority, and I would here remind you of the words

used by Winston Churchill when we were passing through almost the very depths of disaster:

"And now it has come to us to stand alone in the breach. . . . Bearing ourselves humbly before God, but

conscious that we serve an unfolding purpose, we are ready to defend our native land. We are fighting by

ourselves alone, but we are not fighting for ourselves alone. . . . We shall not weaken or tire. Neither the

sudden shock of battle nor the long-drawn trials of vigilance or exertion will wear us down. . . . Let us

therefore brace ourselves to our duties, and so bear ourselves that, if the British Empire and its

Commonwealth last for a thousand years, men will say, This was their finest hour.'"

We were fortunate in the Youth of our Empire who, risking all, gave of life and health that the ideals of free-

dom should not perish, that the sanctity of the finest ideals of life should not be raped and destroyed by the

bestial nature of those who strove to crush the goodness of man and whose motive was subjection of our

Empire to a broken and crushed people subject to the lowest form of brutality and slavery.

It is with grief, yet with pride, that we should this night think of those who gave their all that, by their

sacrifice, we and future generations may have the privilege to live in peace and happiness, free from the fear

of oppression and want. May we at this moment think of the brethren of our own Lodges who will not meet

with us in this Temple again and the sons and daughters of our brethren who have paid the supreme sacrifice.

"Here lies the great secret of sacrifice—that man may lay down his life for his fellow-man that by such gift

security and peace may endure."

We, by God's grace, by inspired leadership and by the bravery, sacrifices, suffering and hard work of our

fellow men and women who have wan the victory over the tyrannical, are now faced with the task of

winning peace from victory. Not a peace founded on self-contentment, laziness, luxury, greed and riotous

living, but a peace founded on rightness, understanding, and goodwill to all men. A peace that recognises

duties are paramount to rights, that recognises that all men are brothers and equal before God, that recognises

the sanctity of family life and the value of individual and collective effort in the interest of not only one's

family but one's fellow-man.

We hear too much of the cant of "something for nothing" and too little of the urge for greater efforts. We

cannot all be leaders, we cannot all rise to the heights in science, art and business, but we can be honest

workers striving always to do that which is just to our fellow-men and avoiding those tactics that are mean

and dishonourable. Keeping in view the goal of character and Brotherhood, let us be inspired by the words of

the poet:

Give me always a goal to try for,

Let me fight till my breath be spent,

Give me a dream to live and die for,

And I shall be content.

Keep for others your silken leisure,

Drowsy days in the shade or sun,

I was never one to treasure

Rest. till my work is done.

No, for sloth is the worst of sinning,

Give me the joy and the zest of the fray,

Finding true reward in the winning—

Not in the prize or pay.

And if Victory be denied me

I shall not shrink from another test,

Nor care at all if my foes deride me,

Knowing that I did my best.

Somewhere still there are roads uncharted.

Somewhere still is an unfound Grail.

Let me go onward, valiant-hearted,

To the end of the last long trail.

Give me always a goal to try for,

Let me fight till my breath be spent,

Give me a dream to live and die for,

And I shall be content.

Freemasonry has taught us that perseverance is necessary to establish perfection and that the rude material

can receive its fine polish from repeated efforts alone.

Freemasonry has ever stood for peace and the highest attributes of life. It recognises only that which is

founded on the Fatherhood of God and the Brotherhood of Man, and its offer of advancement is to him who

attains by individual effort.

At the present time when the world is in a turmoil, yet standing on the brink of great possibilities, when by

common sense and sound judgment a new world of peace and brotherhood may be born of the travail of

today, when men of all nations and people may meet as one, recognising the rights of each other and

overcoming the jealousies, greed and pettiness that are the very breeding-places of deceit and war—let us

ensure that the ideals of Freemasonry are brought to the forefront of battle, that goodness and peace shall

conquer, and that deceit and war should be overcome.

The true peace will not he attained by the preaching of dogmas and creeds founded on financial reforms,

social services, ease of living, economic laws, no matter how good and just they may be. Society is not made

of economic arrangements but of men and women who have a duty in life—a duty to their Creator and

fellow-men. The problem that is facing the world today is not so much good laws and sound economic

arrangements, but the problem of man himself—the problem of changing him from the practice that tells him

to take what he can get to a condition of justice founded on the law of God and the law of the Brotherhood of

Man. This law to be effective must not only govern family, business and community life, but international

relationships. If the driving power of action is man's own personal and individual advancement or

convenience, then we cannot look to an end to our troubles or expect peace and goodwill on Earth; but if the

driving power of action is founded on rightness and man's genuine desire to understand and assist his fellow-

man in a happier and more secure mode of living then the possibilities of a better and happier world are

assured.

Brethren, let us think of all the lives that have been lost in violence, the agony of human suffering over the

last few years, the cost of hate and misery of war. And why? Because man has endeavoured to build on the

foundation of his own personal advancement, irrespective of the rights of his fellow-men and ignoring the

only foundation on which man can ever build—the law of right and wrong.

We consider and believe we have won the war by rightness, yet we find men endeavouring to force their

alleged rights by violence and strikes that cause sufferings and disasters to their fellow-men, we find so-

called relief of distress dominated by financial interests and a desire by Nations and Peoples to exploit their

victory or advantage irrespective of the rights of the conquered or unfortunate or even of their Allies in

Victory.

To bring lasting and genuine peace depends only on solving the problems of man and the creating of desire

to practice and spread the teachings of Brotherhood and goodwill to all men and people, that living may be

based on justness and happiness and contentment be created by fair and correct dealings between all

mankind. It is then we will have the confidence to believe that there will be

"No threat of war, no savage call

For vengeance on an erring Brother,

But in their stead the Godlike plan

To teach the Brotherhood of man

To live and reverence one another."

It has been said, "Some men give trouble, and some men take trouble. Those who give trouble to others bring

it also on themselves. Those who take trouble for others, will find they have lightened their own. All if they

choose may be brave men and worthy patriots; everyone may take a part in at least some movement for his

fellow-creatures, to help them to live healthier, happier and better lives."

Surely then as Masons we have a challenge from not only those who have shed their blood to build a peace

worthy of that sacrifice, but from all who have suffered we have a challenge to ensure that out of chaos will

emerge that rightness of peace and happiness for which they desired; that their sacrifice will not have been in

vain, and that by their sacrifice and agony security and peace is assured.

Brethren, the challenge is not merely general, but individual. It is a challenge to you and to me—a challenge

to cultivate the spirit of Brotherhood and to dedicate the talents we possess, be they ever so humble, and

avail ourselves of every opportunity to assist in the creating of a better understanding between individuals

and between mankind generally. It is going to be a difficult task but not an impossible one. The spirit of

Brotherhood will be built on the small things in life—our business relationships, the solving of employer-

employee problems, home life, community life, and so dominate our international life.

It will be founded on understanding and toleration, founded on the spirit of friendship and fairness, the fel-

lowship of man with man, and finally will turn human life mid roialionship into "a beautiful and triumphant

cooperation all round this sun-light world."

May I quote the words of, to me, an unknown writer:

When men learn at last to serve and not to seek for self, to respect and tolerate and not to mistrust and

suspect, there will be goodwill on earth and peace on the hearth . . . Then shall we cherish once again visions

of quiet, happy homesteads sheltering the trees . . . of flowers guilelessly raising their gay-scented heads into

the soft breezes of Spring as of hope and kindness; and of golden waving corn blooming in fields where

other years gathered harvests of sorrow—basking in the warm sunshine of lasting peace. Then there shall be

goodwill between fellow-men and fellow-nations, excelling in their own achievements, yet allowing others

to live with equal exultation and in true harmony with nature."

We stand on the brink of a new world, fortified and inspired by those who gave their all that we might have

the opportunity to mould a world where hate is unknown and happiness is supreme. Let us take up the banner

of Tightness, holding it ever aloft, and marching forward in confidence and faith believing that the rising sun

will shed its rays on a world where man has learnt how to make friends and keep them, where liberty and

love prevail over injustice, where the home will be more holy and the laughter of childhood more joyous,

where the spirit of Christmas will not be marred by separation but will inspire with its true spirit of peace and

goodwill; where the simple things of life will again become a pleasure—the joy of the baby's Christmas

stocking, the pleasure of Christmas fellowship and the happiness of reunions. It is this true, happy, contented

spirit that is the essence of Christmas, that is the essence of Masonry, and the spirit that will create a world of

peace and goodwill, where hate will be unknown and love endure to eternity. Brethren, let us do our part to

assist in consummating that ideal of perfect love and rightness between all men and nations and so accept the

challenge of those who have given their all that liberty and happiness may endure.

So mote it be.

————————

SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.

–⸱––÷––÷––⸱–

A meeting of Supreme Committee was held in Dunedin on 5th December last, R.E. Comp. T. O'Shea

presiding.

Supreme Committee recorded its thanks to R.E. Comp. J. R. Robertson for consenting to undertake the work

of writing the History of the Supreme Chapter.

Royal Arch Chapter Mahurangi, No. 80, at Warkworth, was to be consecrated on 8th December. The

ceremony was to be conducted by M.E. Comp. W. Reynolds, G.Z.

No objections to the scheme of allocation of Grand Officers for 1946 had been received.

The name of R.E. Comp. A. C. Drury, P.G.J., was submitted to the Grand Chapter of Mississippi as their

representative near to this G. Chapter, and that of R.E. Comp. F. F. Boustridge, P.G.H., to the Grand Chapter

of Florida as their representative near to this Grand Chapter.

Honoris Causa Rank: It was resolved to recommend to Grand Chapter that the rank of Past Depute Grand Z.

(H.C.). be conferred on R.E. Comp. G. T. Bull, P.G.J., in recognition of his services to Royal Arch Masonry

and on his retirement at 85 years of age from his office of Scribe E. of Gisborne Chapter, No. 36, which he

has held for the past 30 years; also that the rank of Past 3rd Grand Principal (H.C.) be conferred on V.E.

Comp. T. A. H. Dixon, P.1st G.Soj., Scribe E. of Wairarapa Chapter, No. 10, for the past 14 years, and as a

tribute to his indefatigable efforts to promote the welfare of Royal Arch Masonry in general and his Chapter

in particular.

R.E. Comp. W. R. McKenzie G.Treas., presented the audited Balance Sheet and Income and Expenditure

Account for the year ended 1st December. These were discussed at length and were received.

A resolution of appreciation of Supreme Committee was recorded on the generosity of Grand Supts. in the

matter of travelling expenses, and in particular the generosity of M.E. Comp. W. Reynolds, G.Z., who had

personally met all of the expenses of his extensive trips.

The draft of the Agenda and report of Supreme Committee were read and considered, together with the

reports of the Grand Supts. of Districts, and adopted for submission at Annual Convocation.

The members of Committee sent their best wishes for a speedy recovery from the effects of his accident to

R.E. Comp. S. T. S. Martin, P. Depute G.Z. It was learned with pleasure that he was making good progress.

The next meeting of Supreme Committee will be held at Christchurch on Tuesday, 19th February, 1946. This

minute will be sufficient notice to ex officio members.

————————

ANCIENT MILITARY LODGES.

–⸱––÷––÷––⸱–

(By W. Bro. John E. Hunt. P.G.S.)

————

The subject of this address is purely historical—that is, it is an outline of events and cannot, perforce, deal

with any of the variations of ritual or rites, interesting though they be.

I am indebted to that well-known Masonic historian, R. F. Gould, for much of my material, and I shall take

as fact his tables of Lodges and their formations.

Now, in the seventeenth and eighteenth centuries all European nations were keen rivals in matters military,

and a soldier was always sure to have plenty of active service. For long periods of his career he would be

absent from his homeland and it is a striking tribute to our Craft that soldiers of all nations not only formed

their Lodges but met and carried on their working whilst on active service. I intend to deal with only English

and American Lodges, but in passing would mention there are authentic records of a French military Lodge

working as early as 1688.

The first English military Lodge recorded is that of the 1st Regiment of Foot, formed in 1732 under the

Grand Lodge of Ireland. The Grand Lodge of Ireland appears to have issued most of the early military

warrants, because it had issued eight up to 1743, when the Grand Lodge of Scotland issued its first warrant,

and 29 by 1755, when the Grand Lodge of England issued a warrant to the 8th Regiment. Altogether some

400 military Lodges were formed in the English Army.

It has been said that wherever the English soldier has been he has left a characteristic impression, and it

appears that our ancient military brethren endeavoured to plant the seeds of Masonry wherever they went.

"Gibraltar" Lodge, 128, E.C., of the 39th Regiment, claims to have made the first Mason in India in the year

1757. Coming nearer home, it is a fact that Lodge of Social and Military Virtues, No. 227, Irish Constitution,

attached to 46th Regiment, was working in Sydney in 1816, and through it, the first Lodges in Australia

appear to have been established.

Candidates for our mysteries are taught that Freemasonry is "universally spread over its surface," and the

following instances show how true this is.

Lodge Gibraltar, mentioned as making the first Mason in India, when fighting the French in the Peninsular

War had its working tools and jewels captured by the French. They were promptly returned. The Lodge of

the 6th Dragoons had a similar experience, and the French returned the Lodge chest under a flag of truce,

accompanied by a guard of honour. Twice during the American War of Independence, English military

Lodges lost their possessions, and it is recorded that they were returned by the Americans accompanied by

fraternal greetings. It is of interest to note that General George Washington, though bitterly opposed to

England, was responsible for the return to his English brethren of one lot of lost property.

We have all heard at some time or other of members of the fair sex having been admitted to Masonry, and

whilst it hardly seems possible, I have found that military history, without being definite, mentions the

subject. It is stated that in 1770 a certain Mrs. Bell advertised in the "Newcastle Courier" that she had broken

into a room adjoining a room where the Lodge of the 22nd Regiment was meeting and by boring holes

through the wall had learned the secrets of Freemasonry. She advertised that she was prepared to pass these

secrets on to other ladies for a small consideration. A Frenchwoman, who had served as a soldier and gained

commissioned rank, is supposed to have been made a Mason in Paris, whilst in the American Civil War a

young girl saved her brother's life by making a Masonic sign to his captors. She proved, on examination, to

have taken all degrees. Whilst these instances are hardly military, they are connected with military Lodges.

My authority remarks that it would be interesting to know how many lady pupils Mrs. Bell taught as a result

of having bored holes in the lodgeroom walls,

It appears to have been a practice for the first Master of a newly-formed Lodge to have been the Colonel of

the regiment. Researches show, however, that no eminence of situation made our ancient military brethren

forget that they were truly brethren. Indeed it is on record that non-commissioned officers held office when

highly-placed commissioned officers were initiated. Privates and field officers met on the level. It is a

striking tribute that Masonry lays down a line of conduct which permits a man to carry out his Masonic

duties without interfering with his daily life. I have not naturally, been able to find a single recorded instance

of Masonry having in any way interfered with the military discipline of a regiment. Rudyard Kipling was so

struck with this aspect of Masonry as related to military life in India that he wrote a poem on the subject. In

his "Plain Tales from the Hills," in a story of a regiment resorting to rather strong measures to save a beloved

drum horse, he records in his story the use of the emblems of mortality, and incidentally that officers and

men concerned in the affair were all familiar with the relics.

One country can almost be said to have founded its Masonry in the Army; indeed, its Masonry as an

independent body, was truly born in the midst of a bloody war. Previous to the War of Independence, the

American Colonies were tile jumping-off place for British expeditions against the French in Canada.

Naturally, the colonists lived in a military atmosphere, and it is not surprising to find the than G.M. of North

America authorising Richard Gridley in 1756 to congregate all the Masons in one expedition and congregate

them in one or more Lodges. This expedition fell through, but in a similar enterprise in 1759 a Lodge was

formed, and after achieving its purpose against the French, and while resting, the members of the Lodge met

and initiated twelve officers of the expedition.

It is unfortunate that at this time there should have been a split, in all countries it appears, between two

bodies of Masons, but the Lodges in the various regiments in America appear to have held aloof from all

controversy in that country.

Just before the commencement of the War of Independence a large English farce was quartered at Boston,

and at least three Lodges were working amongst the troops. Strange to say that one of the most outspoken of

the colonists at that time was the Master of a local Lodge named St. Andrews. This Lodge, if not clandestine,

was at least unorthodox. Still, though this ancient Lodge was opposed to the English, the military Lodges

joined with it in petitioning the Grand Lodge of Scotland to form a Provincial Grand Lodge in Boston. All

the other local Lodges were working under England and did not enter into fraternal intercourse with St.

Andrews. Though the Master and members of this Lodge did not owe allegiance to the Provincial Grand

Lodge established under England, and were bitterly opposed to the English, they did not scruple to make use

of English Military Lodges in an attempt to obtain a separate Grand Lodge in Boston.

Eventually Scotland granted a warrant, and in Boston there were Provincial Grand Lodges of both England

and Scotland, though the military Lodges alone attended the first Installation of the first Pro. Grand Master

under Scotland, those local Lodges working under England holding aloof. Later differences were settled and

both jurisdictions resumed fraternal intercourse.

It is interesting to note that Paul Revere, the leader of the famous "Boston Tea Party" and a prominent

Revolutionist, was a member of the same Lodge, St. Andrews, and was afterwards a Grand Master

All through the war the Craft kept its status, and numerous Lodges were formed, the majority, at the Peace,

being formed into stationary Lodges. A Grand Lodge formed in New York in 1782 was supported by some

seven regiments which had formed a Lodge under dispensation. In 1783 Peace was signed and the English

evacuated New York. The Grand Lodge, however, was handed over with its warrant to the Americans.

Throughout the war the various Provincial Grand Lodges then in existence appear to more or less have kept

to their original English, Scottish or Irish origin.

One American Military Lodge formed in 1776 took its warrant to Ohio at the close of the war, and still exists

as No. 1 on the roll of the State of Ohio.

Did the time permit we could trace the activities of military brethren right through the Great War. It has not

been my intention, however, to do more than state various happenings of interest in times long since past.

I would say this in conclusion. The study of Freemasonry in military life gives us food for thought. In the

midst of hard and bloody campaigning, jewels and tools were carried from place to place, and whenever

opportunity offered work was carried on and men made Masons. In long years of captivity the consolation of

fraternal friendship came to the aid of men denied their freedom. Enemies on the field of battle met as

brothers on the SQUARE.

And in the midst of a struggle such as the American War of Independence, Masons found a brotherhood

which was not sullied by the bitterness of material strife. Men of all classes and types have been members of

Military Lodges, and each, no doubt, did his duty faithfully as a soldier, but after the fight, whether victor or

vanquished, gave and received the hand of fellowship in Masonry.

————————

THE LATE R.W. BRO. J. J. PICKETT, P.D.G.M.

–⸱––÷––÷––⸱–

In our December issue we referred to the passing of R.W. Bro. Pickett, and it is fitting that some reference be

made to his Masonic career. In passing, it is recalled that our issue of December, 1943, contained details of

his 90th birthday and his 60th Masonic birthday, which was celebrated at a special meeting of Lodge Haeata,

No. 272.

Initiated in Lodge Greytown in 1883, our late brother was installed as the first W.M. of Lodge Abercorn, No.

30 (under N.Z. Constitution) in 1890.

Appointed as Supt. of Works in 1906, Grand

Warden 1933, and Past Deputy Grand Master in

1944.

In Royal Arch Freemasonry he was exalted in

Ohinemuri Chapter in 1913, and attained the

position of 1st Principal Z. of Heretaunga Chapter,

No. 38, in 1923. In 1929 he was appointed Grand

Superintendent of H.B. District, and in 1935 Grand

H.

Rose Croix Masonry claimed his interest in no lesser

degree than Craft and Capitular Freemasonry. He

was perfected in H.B. Chapter in March, 1920,

elected M.W.S. of the Chapter in 1928. In 1936 Ex.

and P. Bro. Pickett was elevated to the 30th Degree

and to the 31st Degree in 1942.

And so on the 13th November, 1945, closed the veil

on a long and honourable career of a wonderful

Freemason.

————————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

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

————

UTAH-1945.

27 Lodges, 4732 members, a gain of 262.

73rd Annual Communication, held at Salt Lake City, 22nd and 23rd January, M.W. Bro. Eric A. Bjorklund,

Grand Master, presiding.

The Grand Master mentioned the difficulties some Lodges had met, quoting the following:—"From

information that has come to my attention, I think Amity Lodge, No. 23, at Brigham City, has had most

difficulty in this respect. During the early part of the year, with six candidates ready for the Master Mason

Degree, this Lodge had only five of its members living in Brigham City and able to attend Lodge. A number

of Ogden brethren, learning of this condition, came to the rescue and assisted Amity Lodge in the conferring

of these degrees. They not only assisted with the work that was pending at that time, but continued to help

them during the remainder of the term, Many trips were made to Brigham City in the accomplishment of this

task, and the Ogden brethren cannot be too highly commended for this very fine spirit of co-operation."

He gave details of meeting in the auditorium of Bushnell Hospital, where three Past Grand Masters and

twelve Past Masters participated in conferring the M.M. degree upon two officials of the hospital.

W. Bro. John Stark, Grand Orator, delivered an address, "The Value of Ideals."

The Report of the Committee on Masonic Education and Instruction showed that many Lodges were making

efforts to instruct and interest their members.

The Reviews by W. Bro. E. G. Titus include two pages devoted to a very able summary of New Zealand,

1943, from which we quote the following:—"The programme of the Installation Ceremonies is printed in full

and must unquestionably have been a very fine affair. The Grand Master then delivered a very fine and

dignified address, urging Masons to realise the heavy responsibility that rests upon them as an Order and as

individual Masons and citizens in the difficult days that are ahead. . . .

"The reports of the Provincial Grand Masters show that Masonry is in good shape in this jurisdiction, and

much information may be obtained about the districts from these reports. In the Appendix B are given

instructions and rulings of many kinds. They are most interesting as showing many variances from the

manner in which we conduct our work in Utah.

"The Reviews of Foreign Jurisdictions are printed in the 'New Zealand Craftsman.' In the February, 1945,

number we find a fine review of Utah for 1944."

Grand Master: M.W. Bro. John F. Rowe, Eureka.

Grand Secretary:—R.W. Bro. Emery R. Gibson, Sait Lake City.

Grand Representative of N.Z.: W. Bro. Albert Clive, Cedar City.

Grand Representative at N.Z.: R.W. Bro. James H. Jerram, P.Prov.G.M., Wellington.

————

VERMONT-1945.

103 Lodges, 16,581 members, a gain of 353.

152nd Annual Communication held at Burlington, 13th and 14th June, M.W. Bro. Milton S. Czatt, Grand

Master, presiding.

The opening prayer, offered by the Grand Chaplain, was as follows:—

"Eternal God, Father of all mankind:

In Thy Name we always meet;

Before Thy Word we pray;

Under the direction of Thy Spirit we act;

The first word we ever spoke within the tiled walls of our fraternity told that our trust was in Thee;

In times of doubt we have been taught to pray to Thee;

In the darkness of sorrow our vain hopes were told to turn to Thee;

In solemn obligation we are bound to one another in Thy presence;

Now, in friendly convocation, we seek Thy guiding light.

Without Thy help our vows cannot be kept, nor our hopes fulfilled. Grant us the good word of reason; the

better word of a good example; and the best word of Thy Spirit in us.

May our shared faith reach to those members of our beloved fraternity who, in the armed forces, serve us at

home or abroad. Unite us all in joyful fellowship; and hasten the day of restored peace. Amen."

Forty-one 50-year buttons were presented during the year.

635 brethren were raised, 73 affiliated and 71 reinstated, the losses being 32 suspended, 1 expelled, 80

demitted and 330 died.

Recognition was extended to Gran Logia Nacional de Colombia at Barranquila, the Grand Lodge of Rio de

Janiero, and the Grand Lodge "El Potosi" (one of the States of Mexico).

In his Foreword to his Report on Foreign Correspondence, M.W. Bro. Aaron H. Groutt said: "Not much that

is new enters the routine of the various Grand Lodges, but, here and there, we note indications that trends of

thought are changing a little toward the attitude of bringing some of the practices in Masonry into a more

modern atmosphere. For instance a liberalisation of the ancient doctrine of the perfect youth is gaining

support, and many are coming to see that, as our ritual teaches, it is the inner rather than the outer

qualifications of a man that recommend him to Masonry."

His reviews are very concise, but he gives an able summary of the working of our Widows' and Orphans' and

Aged Masons' Fund and a summary of the centralisation question in reviewing New Zealand, 1943.

Grand Master: M.W. Bro. Milton S. Czatt, Battleboro.

Grand Secretary: M.W. Bro. Aaron H. Grout, P.G.M., Burlington.

Grand Representative of New Zealand: W. Bro. Harley M. Watkins, Asst.G.Sec., Burlington.

Grand Representative at New Zealand: R.W. Bro. Joseph Morling, P.Prov.G.M., Auckland.

————

MANITOBA-1945.

104 Lodges, 10,578 members, a gain of 445.

70th Annual Communication, held at Winnipeg, 6th and 7th June, M.W. Bro. Samuel Burland (Grand

Representative of N.Z.), Grand Master, presiding.

617 were initiated, 131 affiliated, and 80 reinstated, as against 118 demitted, 53 suspended and 212 died.

Fifty-year Jewels were presented to 14 brethren.

In the course of an interesting report, the Grand Historian, M.W. Bro. Wm. Douglas, said: "Heirs as a general

rule are not an appreciative group. What they inherit invariably has cost them little or nothing. Their ancestor

or benefactor, on the other hand, spent himself, his hard labour, his initiative, his ability, finally bequeathing

his possessions to those who had no part in the making. Little do they know of the actual experience, the

long, weary grind, the self-sacrifice, the bitter struggle, the sad disappointments and sometimes defeat,

before success rewarded a devotion of heart and hand and mind in the accomplishment of a life's desire.

"This lack of appreciation for the rich gifts of the past is not confined to the material things of life. We find

ample evidence, sometimes with ample emphasis, in the spheres of community enterprise and fraternal

fellowship. Too little attention is paid to the spiritual gifts so bitterly fought for by our ancestors. . . .

"Those great Masonic principles, the right to worship God according to the dictates of one's own conscience,

the right of free speech, the freedom of the Press, the right to public assembly, the right to hold property—

were not born with the announcement of the Atlantic Charter. These things, in part only, are our inheritance

to enjoy, and they come to us from the Craftsmen of yesterday. At what cost were these priceless gifts

purchased? They have cost you and me—nothing."

R.W. Bro. H. B. Wallace. Grand Chaplain, delivered an address on "The Forest and the Quarry."

At luncheon on the second day W. Bro. Dr. Frank L. Eversull delivered an inspiring address dealing with

"Post-War Responsibility to Veterans."

An address was also given by M.W. Bro. Karl J. Mohr, P.G.M., of Illinois, U.S.A.

£200 was sent to assist in refurnishing the Scottish Lodge in Malta.

The Reviews by R.W. Bro. Hugh M. Kerr include several extracts from New Zealand, 1943, including two

and a-half pages from the Grand Master's address.

Grand Master: M.W. Bro. Rev. Dr. P. T. Pilkey, Winnipeg.

Grand Secretary: R.W. Bro. J. H. G. Russell, Winnipeg.

Grand Representative of N.Z.: M.W. Bro. Samuel Burland, P.G.M., St. Vital.

Grand Representative at N.Z.: R.W. Bro. Gilbert T. Bull, P.D.GM., Gisborne.

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

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.

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

(To the Editor)

Dear Sir.—With reference to Bro. F. W. Thomas's letter, respecting the use of the word "gavel" in place of

"trowel" I fully agree with your reply, and the following information is given in support.

The trowel was a recognised implement among Masons after the revival in 1717, when the four Lodges met

at the Apple Tree Tavern and formed the Grand Lodge of England. The trowel is still used as a working tool

in Lodges in the United States, and also in some of the old Lodges in England which still retain their original

rituals.

Among the Operative Masons, a small pointing trowel was used to fill up interstices, and in the early

Speculative Lodges it was called the "Jewel of the Entered Apprentice," who was presented with the trowel

and exhorted "to stop up all interstices in the Lodge so that no sound shall escape."

At one time the lowest office in the Lodge was the Junior Deacon, which was carried out by the Entered

Apprentice, and he also performed the duties now discharged by the Inner Guard. His jewel of office was the

trowel, and in several Lodges in New Zealand—Manawatu Kilwinning, No. 47, and St. Andrew Kilwinning,

No. 79, for example—the Junior Deacon is still invested with the trowel on nights of Installation. In the ritual

of Manawatu Kilwinning the Junior Deacon is still addressed by the Master to ascertain if the Lodge is

properly tyled, and the Junior Deacon passes the instruction to the Inner Guard.

The Inner Guard was unknown until the early part of the nineteenth century, and the first reference to the

appointment of an Inner Guard is dated December 14, 1814. In some Lodges the Inner Guard wore the

trowel as his jewel of office, but according to the English Constitutions the crossed swords were assigned to

the Inner Guard in 1819.

As it is apparent that as the trowel was originally used as the Jewel of Office of the lowest rank in the Lodge,

it is easily seen that when the ritual states "that Monarchs themselves have not thought it derogatory to their

dignity to exchange the sceptre for the trowel," that it is another way of saying that the Monarch did not

consider it beneath his dignity to fill the lowest office in the Lodge.

As the New Zealand ritual uses the word trowel, it is correct according to antient custom.

Yours fraternally,

W. A. WATERS,

Past Grand Lecturer,

————————

MASONS AND THE WINNING OF THE PEACE.

–⸱––÷––÷––⸱–

(An Address by R.W. Bro. Rev, Principal E, S. Kiek, M,A., B.D., P.G.W., at the Festive Board following the

Half-yearly Communication of the Grand Lodge of Mark Master Masons of South Australia, on 21st

November, 1945.)

————

Masons, like everybody else, received with joy and thanksgiving the news that hostilities had ceased, first in

Europe and then in the Pacific theatre. There is no need to explain or expound the grounds for this

thanksgiving; they are sufficiently obvious to all decent and humane persons. Yet thoughtful Masons, like

other thoughtful people were not disposed to "go mad." Peace has yet to be made. The task of effecting a

settlement is certain to be long and difficult. Vast and complex problems remain to be solved. The coming of

the atomic bomb has presented us with the choice between universal co-operation and universal suicide. Yet

we know that even the victorious nations are deeply affected by mutual jealousies and suspicions. It will be

no easy matter to keep them together. Unless we can secure a better mental and spiritual attitude, no

machinery can guarantee us against a third world war. The world has become a neighbourhood; distance and

time are on the way to being annihilated. Unless we can transform this discordant neighbourhood into a

harmonious brotherhood, the prospect is dark indeed. With regard to the political and economic aspects of

this matter we can say nothing here. What we can say is that these aspects, important as they are, are nothing

like as important as the moral and spiritual aspect, with which we are, as Masons, .naturally and rightly

concerned.

You and I are accustomed to think and speak of "Masonry universal." Masonry is not specifically Australian

or British or Anglo-Saxon. The principles of our ancient and honourable institution transcend all parochial

and sectarian boundaries. They can be accepted and practised by all men everywhere. Masonry transcends all

barriers. It is "catholic" with a small "c"—"catholic" in the correct sense of "universal." In Masonry we

"meet on the 1. and part on the s." We do not indeed seek to abolish distinctions between men or to introduce

any unnatural equality. What we do say is that every Mason, being a brother, is entitled to "equality of

consideration." Whatever his worldly fortune, he is "equally entitled to our regard." We say, with Burns, "a

man's a man for a' that." Can any brother think of anything in our teaching which is not applicable to anyone,

and practicable by anyone, irrespective altogether of race, clime, caste or creed? This is the glory of

Freemasonry; it furnished for many of us its principal attraction. Within our Lodges we seek to escape from

the controversies which so often embitter and poison human relationships. Without in the least

compromising our private political and religious convictions, we agree in cultivating faith, hope and charity,

always bearing in mind that the greatest of these is charity."

The theology of Freemasonry is universal. We all believe in the Supreme Being—the Father of all spirits—of

Whom every family in heaven and on earth is named. He is our Creator and Lord, but He is also the Creator

and Lord of all mankind. It is His universal beneficence that we seek humbly to emulate. We say nothing

about controversial matters, but concentrate on a truth declared by all the great faiths of mankind. Secondly,

the ethic of Freemasonry is universal. The principles of truth, honour and virtue, recognised and revered by

all good men, are the Principles we strive to inculcate. Prudence, temperance, fortitude and justice—the four

cardinal virtues of the Greeks—are united in our ritual with faith, hope and charity—the three so-called

"theological" virtues. These virtues commend themselves to the general conscience of mankind; they possess

a self-evidencing character. It is often rather difficult to harmonise and apply them. Yet they shine like stars

on the pathway of our earthly pilgrimage. Our own experience attests their value.

Now charity—universal and all-embracing charity—implies a readiness to tolerate and even welcome

differences. The teaching of the Mark degree is especially valuable here. There is room in the Universal

Temple for stones of varying types. To require all the stones to be square or oblong is a mistake. Every stone

indeed ought to bear the distinguishing mark of the craftsman responsible for it. Mark Masons can have no

sympathy with any system which would annihilate individuality or forbid deviations. Yet we believe that

every workman must be prepared to share in a common enterprise. He does not labour for his own glory and

profit—often indeed he meets with misunderstanding and rejection. But he is a true brother, so long as he is

anxious to make a contribution, however humble, to the spiritual temple which we raise to the glory of the

G.A.O.T.U. Therefore, while we stand for the right of the individual to be himself and to exercise in his own

way the talents which God has given him, we also stand for the duty and privilege of fraternal co-operation.

Every brother has something to contribute, and we expect him to bring his offering, whatever it may be.

I do not believe that we can win the peace in any other way than by propagating these principles until they

become so widespread and permeative as to exercise a controlling influence on human thinking and living.

World brotherhood cannot be enforced by arms or imposed by law, it is something which must grow from

within, Unfortunately, too many of us have been educated in parochial and sectarian habits of thought; we

find it hard to adjust ourselves to the new world in which we now are. Our mental attitudes lag behind the

progress of science and the rush of world events. Now it is just here that Freemasonry universal can exercise

a great and beneficent influence. If only we take our Masonic teachings seriously and keep them always

before us, they are bound to cause our hands to be guided by justice and our hearts to be expanded by

benevolence. Unless this is so, our Freemasonry is no more than a fictitious ritual—a kind of glorified

escapism. Freemasonry can help to the winning of the peace, but only if we make a daily advancement in

Masonic practice, which is the only way to make any real advancement in Masonic knowledge. Is Masonry

merely an ornamental appendage to life or is it something which is capable of making life according to the

plan of the Almighty Creator? The answer depends on you and me. —"S.A. Freemason."

————————

MASONIC BRETHREN IN WELLINGTON HOSPITALS.

–⸱––÷––÷––⸱–

COMMITTEE REPORT No. 19.

————

Wellington Public Hospital.—Victoria (No. 1) Ward: Bro. E. Harris, Lodge Karori, is now making very

good progress and is almost quite well. Ward 4: R.W. Bro. S. T. S. Martin, Hinemoa Lodge, is improving

wonderfully and is very happy and cheerful. Ward 10A: Bro. H. Cranston, Taia Lodge, shows great

improvement and is very much brighter and more hopeful. Ward 23: Bro. B. A. Fraser, Otaihape, is going to

Taihape, and is uncertain whether he will be an outpatient there or will have to return to Wellington. Ward

23: Bro. W. Brown, Lodge Otari, is improving and getting over the reaction of his recent operation. Ward 27:

Bro. S. Yule, Lodge St. John's, Featherston, will be reported on later. Bro. Varlow, Hinemoa Lodge, has now

recovered sufficiently to allow of his going home.

————————

MASONRY SURVEYED.

–⸱––÷––÷––⸱–

An Address by the M.W. Grand Master of the Grand

Lodge of Western Australia—Dr. J. S. Battye.

————

It was a happy thought on the part of brethren entrusted with the arrangements for the celebration of the

Golden Jubilee of Coolgardie Lodge, No. 13, when they arranged a Masonic Church Service in St. Andrew's

Church, Coolgardie, on the morning of Sunday, November 18.

Brethren were thus enabled to listen to one of those fine addresses for which he is noted, delivered by the

M.W. Grand Master, Dr. J. S. Battye, who in the course of his remarks said:—

Brethren,—We meet today to render our thanks to the Most High in that He has guided this Lodge through

half a century of vicissitudes, has enabled it to continue without interruption, and, through its lighting of the

Torch in 1895, has spread the Tenets of Freemasonry throughout the Goldfields of this State. Fifty years in

the life of an individual is a considerable span: in the life of a Lodge it constitutes the period during which it

grows to maturity; but in the life of the Craft and its teachings it is only a passing hour of time. The antiquity

of Freemasonry is an age-old question. Whether it really had its origin in the building of King Solomon's

Temple we know not, but we do know that within it are enshrined those tenets which, since the dawn of

civilisation, have been the abiding principles for the comfort and advancement of man. We know, too, that

those fundamental truths which were placed in the heart of man by the Most High when man was first given

the breath of life, are the truths from which Masonry draws its inspiration, and are the truths which should be

the guiding factors in every Freemason's life.

Traditionally, our Craft is based upon the ceremonies surrounding the building of King Solomon's Temple,

whence it was carried on down the centuries through operative building guilds, until the operating phase

gave place to the speculative system. In that system the actual working tools become symbols of a wider and

more philosophic interpretation of principles. The Entered Apprentice is no longer a bearer of burdens; the

Fellow Craft no longer fells the trees in the forests, nor squares the stones in the quarries; nor is the Master

Mason merely an overseer of the work. The Craftsman of today, in spotless apron, squares, not his stone with

the level and plumb line, but his actions, with the rule of rectitude. Instead of trying perpendiculars and

proving horizontals, he is travelling through the level of time to the undiscovered country. The quarry in

which he works is the busy world of today, and his heart is the trestle board upon which he draws his

designs. He no longer works to erect a building in stone, but to establish in himself a spiritual structure, a

house not made with hands, eternal in the heavens.

Speculative Freemasonry uses tools of the builder's art to symbolise the building of moral standards, and I

am inclined to think that in essence it existed long before the erection of King Solomon's Temple; that it is

really the evolutionary development of those mysteries that distinguished the Ancient Civilisation of the

Middle East. It carries on tradition and teaching essentially the same as that which existed when

Mesopotamian culture was at its height and the code of Hammurabi was promulgated some 4000 or more

years ago. The idea of mysteries coeval with civilisation itself may seem somewhat strange, but all religions

of the ancient world rested, not only upon an elaborate ritual, but upon an inner and mystical meaning. The

statement of dogma and the observance of formula was for the benefit of the people generally, and that

formula was limited to those doctrines which their mind could absorb, and by which their daily lives could

be helped. At the same time there was an inner mystical meaning in which the higher truths of religion and

science were imparted to those who, by earnestness of life and purpose, had shown that they were competent

to receive them. Those inner teachings were given only to the essentially devout who were prepared to offer

themselves in the service of humanity, and whose spiritual evolution could be assisted by a deeper revelation

of the philosophic aspects of human life.

Even in early Christianity we find a sect which endeavoured to superimpose upon the Apostolic Church

teachings the mysteries of Greek Philosophy. This sect was driven out of the Church early in the second

century on the ground that there was nothing in Christianity which a child could not understand. I am

inclined to think that Christian teaching lost perhaps some of its appeal when this striving after deeper

knowledge was forbidden.

The outward forms of the mysteries varied according to the country and period of their exercise, but the

teaching expounded was very generally similar and the methods of imparting it ran much long the same

lines. That teaching was always given by means of a dramatic representation of the great truths of life and

death. Man was taught by these representations, firstly to understand the purpose and object of life, secondly

to impress the doctrine of the immortality of the soul, and, thirdly, to indicate what awaited the soul in the

life beyond. As you all know, this mysterious tradition is still preserved in Freemasonry, and the great truths

of life and death are dramatically presented in its ritual.

If these are the truths Freemasonry seeks to impress, why, then, it is asked, should there be any secrecy about

the institution? As a matter of fact, in one sense Freemasonry is not secret at all, because practically

everything, so far as its history and ritual are concerned, has been published time and time again. It is quite

easy to buy in the open market rituals of Freemasonry that are complete up to a point, which describe the

various degrees and which give much information about the history and outer forms of the Craft, but it is

secret in this sense that no profane who reads these books would be any the wiser, because while they give

him the outer form, the inner spirit which gives life to the Craft is never written down.

Secrecy in the ancient mysteries had a definite purpose, and that purpose is still continued in Masonic

secrecy. Even in the ordinary affairs of life, knowledge is only imparted in proportion to the ability of the

recipient to absorb it, and knowledge wrongly conveyed can be harmful. This is the reason why secrecy is

still maintained in regard to the ancient mysteries of Freemasonry. There is perhaps another reason. It was

said by a Great Teacher of old: "Ask and ye shall receive, seek and ye shall find, knock and it shall be

opened unto you." In other words, knowledge is appreciated in proportion to the difficulty and research

expended in securing it. The scientist strives to lift the veil from the face of Nature and penetrate into the

unknown, and what is true in the natural world is equally true in the spiritual world. The true Mason does not

stop at a knowledge of the words of the ritual; he seeks to penetrate the hidden meaning and gain some

conception of the living and true spirit of the Craft. In that sense Freemasonry is secret and that is the reason

why secrecy has been preserved down through the centuries in regard to that system of morality veiled in

allegory which we call Freemasonry. Those who have sought that underlying meaning have found it, those

who have knocked have found the door open to them, and in the Craft they have found something which has

guided them and helped them to live their life more fully.

In Freemasonry and its ritual and teachings man is taught first of all to understand the great mystery of his

own nature; what he is, and the Divine source from which he has sprung; he is taught how to guide that

human nature which we all find so difficult to manage; in his hand is placed the clue which will guide him

through the labyrinth of life. Wisdom is given to him to plan out his life under the direction of the Great

Architect of the Universe; strength to endure through temptation and difficulty; beauty to harmonise the

rough place of life; and in course of time he is trained to become a corner-stone in the temple of humanity.

The great lesson of Freemasonry is to be found in the Golden Rule, the meaning of which is impressed upon

every Freemason in the 5 points of Fellowship. Together they contain the fundamental principles of the Craft

and should constitute those principles upon which every Freemason should act, They should lead us to

remember a brother's welfare as well as our own in our prayers; to keep sacred within our hearts the

confidences that another may impart to us; to stretch forth our hands to keep a fellow man from falling, and

to hold his reputation as we hold our own; to convey to him warning when such may be necessary, to give

him that counsel which his faults may require; and above all to go out of our way to assist him in time of

distress.

In the changing circumstances of the world, the Craft, as well as every other organisation, is bound to come

under review, and therefore we should remember our basic principles and incorporate them in our daily lives.

The opportunity is greater than it has over been for Freemasonry to be of service to our brethren, our

neighbours, and mankind in general. The most valuable society is that which best uses its endeavours to

enrich the lives of men and enable them to appreciate the fulness of living. The ultimate test of any

organisation or any code of principles that claims to be useful to mankind must be manifested by its spiritual

and material guidance, its practical application and its universal helpfulness in everyday affairs. We all know

that the cover of a book gives little or no indication of its contents, the knowledge of which can only be

secured by examination. It is the same with Freemasonry. Beneath the outward cover of the ritual are the

guiding principles which are of value to the world at large. Freemasonry may be an esoteric institution, but

all the same the propagation of its principles is exoteric. To keep in step with the relentless march of time,

when the best that is in any of us is so essential, we should correlate our principles and our actions.

Freemasonry, too, is essentially a spiritual organisation and should therefore place the needs of the spirit

above the physical needs of mankind. Never in the history of the world has the sense of moral values been

lower, and never in the history of the world has spiritual regeneration been more necessary.

It is said that Steinmetz, scientist and inventor, a short while ago was visiting Roger Babson, the statistician.

Around the fire after dinner, Babson asked this great man a question: "What line of research will see the

greatest development during the next fifty years?" It is said that Steinmetz thought for some ten minutes

before replying. Babson thought he was going to suggest that some great electrical development would take

place, something in line of television, perhaps. Instead, he gave this answer (to Roger Babson's absolute

surprise): "The great discoveries will be made along spiritual lines. We scientific men have spent our lives

studying physical forces. And now, having made the most sensational discoveries in the history of the world,

we learn that our knowledge has not brought people happiness. Material things will never bring happiness.

Scientists must now turn their laboratories over to the study of God, and prayer and the spiritual forces. Here

is the field where miracles are going to occur. Spiritual power is the greatest of the undeveloped powers, and

has the greatest future."

This brings me to that last point that I want to leave with you. The principles and tenets of Freemasonry are

undoubtedly spiritual and ethical in essence, but that does not make Freemasonry a religion. It is a

philosophy of life and at its best a handmaid to the Church; I am afraid that many of our brethren feel that

when they have discharged their duties as Freemasons to the best of their abilities, they have done all that is

necessary, and that attachment to their Church is not called for. Freemasonry undoubtedly leads a man to live

a better life, but it does not take the place of his religious duty. Most of us formally belong to one religious

denomination or another, but too frequently we practise our religion vicariously by expecting our wives and

families to be constant in Church attendance. As Freemasons, we have definitely asserted our belief in God

and we have subscribed to tenets and principles, the foundation of which are to be found in the Volume of

the Sacred Law. Should we not recognise that the Church is the greatest of all spiritual forces in the world,

and that Freemasonry should be the handmaid of that Church to help and assist in every possible way, but

not to take its place? Unless there reigns in the world the spiritual force of the Church, then the hope of

saving the world is very remote indeed. Let us recognise that the Church needs our help and that the

influence of the Craft may help even the Church to be more tolerant and perhaps more charitable. Let us

work hand in hand with religion and together let us seek for those things which lead to perfect happiness and

love both here and hereafter.

—"W.A. Craftsman."

————————

USE OF "SALT" AT CONSECRATING CEREMONIES

–⸱––÷––÷––⸱–

In dealing with the symbolical use of Incense in conjunction with the Consecrating Elements of the Corn,

Wine and Oil, it may have been observed that no reference was made to Salt, which is also used in the course

of the Ceremony.

It does not constitute, as might be surmised, a fourth Consecrating Element in the same sense that applies to

the others, being of an accessory nature and entirely distinct from them, both in use and intent, as is shown

by its not being mentioned together with the others in the quotations from the Scriptures recited by the

Chaplain at the first three perambulations, or in the verses then sung by the brethren. Also, it may be recalled

that it is carried around on its own, unaccompanied by other Consecrating Elements.

By reason of its preserving and purifying qualities, Salt, from the earliest times, has been held to be a

peculiarly fitting symbol of an enduring compact. and it is as a pledge of the solemn profession implied by

the sacrificial offerings of the Corn, Wine and Oil, before their "sweet savour unto the Lord" ascends, as

symbolises the Incense burnt afterwards, that the Salt is used, for in the words of Numbers XVIII, v. 19, "It

is a covenant of salt for ever before the Lord."

It is the reason also, incidentally, why the Petitioners at this stage of the Ceremony, are ranged around the

"Lodge" or consecrating ground, in symbol of their personal undertaking, and likewise the reason, as may be

witnessed in a number of cases in certain Provinces, salt is placed upon the shoulder or the person of each

Founder in order to emphasise and drive home this individual pledge. It is while they remain in this assenting

attitude around the "Lodge board," it will be observed that the Lodge is dedicated to "God and to His

service" by the Consecrating Officer.

As the emblem of loyalty and fidelity, Salt, as it is well known, is still held as sacrosanct among the people

of the East, as it was in olden times, and reflected in the Arab's expression, "There is salt between us," with

the meaning of a mutual pact of honour. The partaking of "bread and salt" in this sense also is a well-known

pledge of hospitality among them.

Yet Salt is said to have been unknown to primitive man, and its need not felt by him as eater of raw meats

and vegetables which contained already natural salts, its introduction in man's diet dating only from the time

when food was cooked and agriculture progressed. To this day Bedouin tribes, who are nomads living

primitively as keepers of flocks, are said to use no salt.

In the Roman legions the allowance of salt made originally to officers and men, incidentally showing the im-

portance attached to it, was later converted into a money grant, or Salarium, from which is derived our

present word Salary. Salt, in fact, is used extensively as coinage today for trading purposes with certain

tribes, and is largely exported from Europe for this and other purposes.

Finally, reverting to the symbolical aspect, it provides a salutary moral in that while being a pledge and a

blessing, it carries with it also its own punishment as a scourge and devastation for abuse, as bear out many

Biblical references to land made barren and desolate by Salt.

—"The Freemasons' Chronicle."

————————

WHY BY THE SQUARE?

–⸱––÷––÷––⸱–

(By Silas H. Shepherd)

———

Let us allow our imagination to take us 62 miles east of London to the ancient city of Canterbury and back in

time to the year 1175, five years after the murder of Thomas a' Becket.

Fire has destroyed the cathedral which had been rebuilt in 1070, A.D., on the site of the church which King

Ethelbert gave to Augustine about 597 A.D. William of Sens, a Master Mason from France, with craftsmen

and apprentices, is rebuilding the cathedral. It is a labour of love, in which every workman vies with his

fellows with nothing short of perfection as a goal. Although the hours are long and the labour extremely

fatiguing, the devotion to a great Christian ideal makes the work a pleasure, and it is only when the gathering

dusk makes it imperative that further progress is postponed to the morrow.

As the order comes from the Master, calling the craft from labour to refreshment, they repair in an orderly

manner to the Lodge, where the stewards have provided the evening meal. The lodge is a temporary structure

to provide a home for the workmen, as they reside at Canterbury only until the Cathedral is completed, and

then travel, perhaps into foreign countries, to work on other edifices.

These craftsmen and apprentices naturally invoke the blessing of God on all their undertakings, and thus,

after grace has been spoken by the Master, each workman feels that even the food of which he partakes is a

part of the design of the Temple on High, of which the Cathedral he is constructing is a symbol.

The meal being finished, the Master calls the Craft to order for the reception, or initiation, of a candidate

who wished to become an Entered Apprentice, which included an obligation to serve seven years. His

qualifications had been thoroughly investigated; his moral, intellectual and physical requirements had met

the approbation of the Craft, and the Master was satisfied that all established usages and customs had been

covered. He therefore ordered that the candidate be properly prepared and initiated.

The preparation was of a nature to make a most serious impression on the young applicant of the importance

of the undertaking. His reception into the lodge was accomplished by an ancient ceremony such as had been

used in the mysteries of Mithra before the Christian era, and similar to the one used at the present time.

Notwithstanding these formalities, the whole of the ceremony was short. An obligation was taken by the

candidate in which he promised to be faithful to God, to the church, and to the Craft, and to diligently apply

himself to the study of the profession he was choosing. He also promised to hold in veneration the

established customs and usages of the Craft. He was then clothed as an Entered Apprentice and given his

working tools.

The old traditions were recited and a charge was given him, which in essentials has been handed down to the

present day. After the charge, the Master gave a lecture. In our imagination let us listen to his words:

"You are now an Entered Apprentice and have seven years to faithfully serve before you can become a

Fellow Craft. You have had instruction of a general character. but it will be necessary for you to study all

this general knowledge in detail and learn how to apply the principles taught you to your work. The tools you

have been given have uses which have been briefly explained, but it is only by much practice that they can

be skilfully handled.

"To become a Fellow Craft, and perhaps eventually a Master, it will be necessary for you to have a full com-

prehension of the ultimate purposes of our Craft. Among the tools and implements we use there is none of

more vital importance or more significant of the basic principles of building both this temporal cathedral and

that more important Temple of Character than the SQUARE.

"Let me, therefore, admonish you to learn, in all their details, the many lessons the Square can teach the

earnest student."

In any contemplation of the use of the square, or angle of 90 degrees, as a symbol of virtuous conduct, we

instinctively try to conceive of its origin as such. In fact we even go beyond its origin as a symbol to its use

as a mechanical instrument.

Definite knowledge of when man discovered the principle of the square, or angle of 90 degrees, and

eventually discovered the many practical purposes to which its application might be applied is impossible to

find in historical records, because when civilisation had developed to the point where intelligent records

were preserved the uses of the square were well established.

We may only speculate on how some of our primitive ancestors may have found that by placing one straight

stick on the ground in an easterly and westerly direction, and then placing another across it in a northerly and

southerly direction, they conceived the idea of crudely dividing the surrounding land into four equal parts.

From this crude beginning and by continued effort they eventually discovered that by measuring of three

units of length on the stick that extended north and four units on that which extended west and adjusting

them so that a stick five units in length connected these measured distances that each of the four figures were

exactly of the same angle. Such is possibly the earliest use of a square.

When mankind had become great builders and undertook such stupendous work as constructing the pyramids

they had a very advanced knowledge of the use of the square and an exact knowledge of orientation, or

erecting on lines due east and west. At the time of erection of the Parthenon and other masterpieces of

Grecian architecture it seems almost certain that the basic principle of proportions was a geometrical

progression of squares.

It takes but little study of the square to direct attention to the circle, and in architecture this must eventually

have led to the discovery of the principle of the vesica, which is the key to Gothic architecture.

The operative cathedral builder possessed secrets which were considered of great value. He knew the

physical properties of the Square and their relationship to circles, and with this knowledge he erected the

pointed arch. He had but few tools and implements, but his thorough knowledge of putting each of them to

its very best use made it possible for him to build cathedrals which have never been equalled.

The square is such a pertinent symbol in every degree and ceremony of Freemasonry that we should

endeavour to learn all the applications of its use in erecting our Temple of Character.

Freemasonry consists of a course of ancient hieroglyphical and moral instructions, taught according to

ancient usage, by types, emblems, and allegorical figures. The emblems are geometrical and architectural,

and by a continual use for many centuries as symbols of moral and spiritual truths some of them have

become, not only the common method of Freemasonry, but also figures of speech in every-day language.

To say that a man "acts on the square" is synonymous for his acting honestly. If we are to derive the most

benefits from this peculiar system of symbolic teaching of which Freemasonry is the custodian, we may

profitably seek for not one, but many meanings to the symbolic tools and implements which are given us to

build the Temple of Character.

If we are to become proficient as builders of our Spiritual Temple we must understand why Geometry not

only "proves the wonderful properties of nature, but also DEMONSTRATES THE MORE IMPORTANT

TRUTHS OF MORALITY."

The square, or angle of 90°, is not only one of the most important geometric figures and of first importance

in architecture, but is the most pertinent symbol of Freemasonry. It is one of the Great Lights, a working tool,

and one of the Jewels of the Lodge. It is the insignia of the Master, and the form of the Lodge and all

movements, signs and ceremonies are regulated by its law.

As a Great Light and a working tool it teaches us to square our actions by the SQUARE of VIRTUE, and as

a Jewel it teaches MORALITY. In the installation of the Master he is invested with the Square and told that

it "teaches us to regulate our actions by rule and line and to harmonise our conduct by the principles of

morality and virtue."

The Square may be considered historically, geometrically and Masonically or philosophically with the

thought that it is its latter application we are particularly interested in.

Wherever mankind developed agriculture or architecture they necessarily developed geometry to measure

the land and to construct their buildings. The creation of Temples for worship was one of the first

occupations of mankind after they had derived some leisure from the necessary maintenance of life. It seems

very probable that they associated the moral virtues with the tools they used in building those temples as a

natural consequence of the zeal and devotion which actuated them. We find that the use of the Square as an

instrument to prove right angles is the visible instrument of a law of nature. The two great laws of centrifugal

and centripetal force are represented in the level and the plumb, which joined, form the square.

The application of the plumb, square and level to the temporal building is to make the buildings conform to

these laws of nature. Nature moves in circles and around a centre. The angle is the degrees of divergence of

two radii from a common centre. In the right angle we have a balanced divergence which brings to an

equilibrium the centrifugal and centripetal forces.

Hence we may find the physical application of the square is of more fundamental importance than would be

seen by a superficial glance, We also find it has most important relationship to the circle, the point and to the

radiations from that central point.

Thus we find the square used physically to assist us in building according to the lines of resistance in

centrifugal and centripetal force in the motion of the earth. The point within a circle is emblematical of these

forces which are dependent on the centre. The English Lodges are opened on the Centre. It is from this

centre, either physical or symbolical, that we start the radii which form the angle of 90 degrees,

The base and altitude of this square may also be considered as the Level and the Plumb, both physically and

morally.

The Level represents the centrifugal force or line which any object would follow if this force was not

counteracted. The Plumb represents the line of gravity.

In the application of their use to moral and Masonic principles we find equally certain laws of morality

which they represent. The Level teaches Equality, Brotherly love, our duty to our fellow-man. Do we fully

comprehend the importance of this duty? Do we realise the full Masonic meaning of Brotherly? Are we quite

sure that we consider the whole human species as one family? Until we have this basic Masonic tenet

skilfully adjusted into our Temple of Character we have failed to use the Level as we were taught.

The Plumb teaches rectitude of conduct or our duty to God. The most important duty we owe God is to

follow the laws of His Universe, which we may find continually symbolised by the point within the circle.

The two lines forming the base and altitude of the square have represented to us our duty to God and to our

fellow-man. These duties necessarily include our duty to ourselves, and hence we find that agreeable to the

laws of nature and man's application of the square, or an angle of 90 degrees to certain physical and moral

details, he will be unable to find in any textbook on geometry, architecture or ethics a principle which is as

far-reaching and important as the application of the square.

Continue this geometrical symbolism to the circle, the equilateral triangle and all the dependent figures you

may wish. The forty-seventh problem of Euclid is but a further extension of the use of the same basic

principles. The Square has yet higher and more recondite meaning, but limited to the power of the human

mind to delve in the possibility of building character with its use is only philosophical speculation.

The high ideals which are sure to be the result of such speculation cannot fail to be reflected in actions.

—"The Masonic News."

————————

MASONRY IN DISTANT LANDS.

With the end of hostilities in the Far East and the final defeat of the enemy, the Craft has reason to rejoice

that at long last relief has been brought to our sorely tried brethren in many distant outposts of English

Freemasonry there, and that return is now in sight of their former Masonic activities, as one is led to hope.

Among the invaded districts where Lodges under our Constitution once flourished before the War are those

of Hongkong and South China, mustering each 11 Lodges; and Burma, with 20 Lodges, while in addition,

Japan itself, had five Lodges working, located in Tokio, Kobe and Yokohama.

Besides these constituted Districts, isolated Lodges under the direct supervision of the Grand Lodge in

London existed in other invaded territories, one being in the Solomon Islands of the Pacific, and, nearer

home, one in the small island of Zante, off the Greek coast of the Ionian Sea, and, lastly, one at Monte Carlo,

in the Principality of Monaco, which by reason of its special status, is known to have suffered only to a

formal extent, although it is most probable that the Lodge in question had to close its doors.

—"The Freemasons' Chronicle.

————————

MASONIC PEACE MEMORIAL, LONDON.

–⸱––÷––÷––⸱–

Many of the brethren in the Craft have been anxious to learn something as to the fate of that fine structure

which is the home of English Freemasonry, the Masonic Peace Memorial, which was constructed in

remembrance of brethren who fell in the war of 1914-18. It was thought that the building might have shared

the fate of many others during the bombing of London over the past few years.

Recently Bro. John B. Booth, of Nedlands Park Lodge, received a communication from the Grand Secretary

of the United Grand Lodge of England which speaks for itself. The letter reads as follows:—

Dear Sir and Brother,—

I have received your letter of the 12th instant and much appreciate your interest in this building.

I am thankful to say that the building has had a miraculous escape. During the Battle of Britain and right

through the war years, bombs and pilotless planes have dropped in the vicinity, but no structural damage has

been done. We have lost many windows, a number of which were of stained glass, furniture and fittings, all

due to blast, and while it is doubtful whether the building will ever be completely restored to its former

beauty, we feel we have been very lucky to have come through so well.

You will be interested to hear that the whole of the basement was offered as a public air raid shelter from the

day the war commenced. During some periods we had as many as 1000 to 1100 sleeping here nightly, and

during the flying bomb period, when some working-class flats within a few hundred yards received a direct

hit, we had the homeless of the neighbourhood living here night and day. The shelter was manned by my

own staff and I slept on the premises each night. The fact that we had so many people depending on this

building for shelter was another reason we were so grateful that nothing more serious happened.

Thanking you for your kind enquiries and with all good wishes.

Yours sincerely and fraternally,

SYDNEY A. WHITE, Grand Secretary.

—"W.A. Craftsman."

————————

HAWKES BAY NOTES.

–⸱––÷––÷––⸱–

At the December meeting of Lodge Tauhara, No. 307, held on Saturday, 1st, visitors from Hastings and

Waipawa were present. These brethren were returning from G.L. Communication and took advantage of

their stay in Taupo at the weekend to pay a visit to Lodge Tauhara. The ceremonial work of the evening was

an initiation, the work being carried out with credit to all concerned. Several of the visiting brethren took part

in the ceremony. Lodge Tauhara is making excellent progress, with plenty of degree work ahead, which is

very encouraging to this young Lodge.

Lodge Heretaunga, No. 73, held its Christmas meeting on 11th December, when W. Bro. T. L. Cater

presided over a large attendance of members and visitors, and conducted the ceremony of Initiation. Included

amongst the visitors were the W.Ms. of Lodges Napier, Haeata and Te Mata, who were accompanied by a

number of their brethren.

There was an exceptionally large attendance at the Christmas meeting of Lodge Omarunui, No. 216, on 12th

December, the occasion being the initiation of two very well known and popular residents of the district. The

ceremony was conducted by W. Bro. P. W. Peters, and associated with him as officers were brethren of the

Rotary Club. The entire ceremony was carried out in a most dignified and impressive manner. A very

enjoyable hour was spent in the refectory, where the usual Christmas festivities were observed.

Congratulations and best wishes are extended to V.W. Bro. H. de Denne on his recent appointment to the

position of G.D.C. and on being the first to occupy that position in the H.B. District.

It is also pleasing to learn that Supreme Grand Royal Arch Chapter has recommended honoris causa rank of

Past Depute Grand Z. on R.E. Comp. G. T. Bull, of Gisborne R.A. Chapter—a fitting tribute to long and

eminent services to Freemasonry in general.

Other recommendations of Grand Chapter that will meet with general approval are those of Depute Grand Z.,

which it is proposed to confer on R.E. Comp E. E. Bott, P.G.Supt., and the selection of V.E. Comp. T. Rowe

for the position of Grand Supt. of the H.B. District.

————————

TARANAKI NOTES.

–⸱––÷––÷––⸱–

Our district was well represented at the G.L. Communication in Auckland, and the delegates have returned

duly impressed. The Installation of the M.W. the Grand Master will long be remembered. The attendance

was probably greater than on any previous occasion, the singing was splendid, and he must have been a dull

brother indeed who did not get a thrill when the great crowd, led by the grand organ, sang "Sandon" ("Lead

Kindly Light").

Lodge Ikaroa, No. 115, held its Installation meeting on 24th November, when the S.W., Bro. W. A. Weaver,

was placed in the chair.

On 12th December, Patea Kil., No. 18, celebrated the 75th anniversary of the founding of the Lodge. In a

programme printed for the occasion there is some interesting information, and in the list of P.Ms. there are

names of many stalwarts who have held high rank in the Craft. There was no ritual work at this meeting,

V.W. Bro. F. C. Jannings, P.G.Lect., giving an address. A short history of the Lodge was read by W. Bro. F.

W. Hamel, P.A.G.D.C. The toast of "The Lodge" was given by R.W. Bro. J. C. Barclay, P.Prov.G.M.. R.W.

Bro. Simmons, Prov.G.M., who by the way is No. 1 on the Lodge roll, was present with a good company of

G.L. officers.

Your correspondent wishes to tender sincere thanks to the secretaries of Lodges and others who have sent

notices and items of interest during the year.

————————

RUAPEHU NOTES.

–⸱––÷––÷––⸱–

Lodge Rongotea, No. 146, started the New Year by working a double "Third" at their January meeting. W.

Bro. W. A. Churchill, W.M., presided over a large attendance of members and visitors.

One candidate was initiated at Feilding Lodge in January, when the W.M., W. Bro. W. G. Hooper, expressed

his pleasure to the brethren for the splendid attendance.

The W.M. of Lodge Awatea, W. Bro. R. B. Jordan, his officers and brethren, have accepted an invitation

from Lodge Island Bay to pay an official visit on 16th February. It is expected a large number of Awatea

members will make the trip.

The First Principal of the Manawatu Royal Arch Chapter, V. Ex. Comp. E. J. Hicken, has invited the Past

Principals of the Chapter to conduct a Royal Arch Degree at the regular meeting in March. It is expected that

V.Ex. Comp. W. Oliver will occupy the chair, and the Past First Principals who will support him are eagerly

looking forward to the event.

There will be three Installation meetings in this district during February, Lodges Kimbolton, Ruapehu, and

Ngauruhoe, and in March Lodges Huia, Rangatira and Awatea; so there is quite a busy time in store for the

Prov.G.M., R.W. Bro. J. A. Nash, and his Grand Lodge officers,

————————

OTAGO NOTES.

–⸱––÷––÷––⸱–

The Christmas holiday period cut into the Masonic calender. The Lodges who held meetings during the

month mostly carried out Degree work, and no doubt marked the approach of the festive season with suitable

gestures in the refectory.

Lodge Otago Kil., No. 143, held its Installation meeting on 6th December, when Bro. F. D. Moore was duly

and impressively installed as W.M. by R.W. Bro. Harold Archbold, Prov.G.M., ably assisted by G.L.

Officers, present and past, who were all in good form. The Installation of the W.M. was as usual held in the

afternoon, and in consequence the attendance at the Board was not large, but there was an excellent

attendance in the evening, including District Grand Lodges of the sister Constitutions, who turned out in

good numbers. During the evening R.W. Bro. J. G. Dykes, P.Prov.G.M., invested W. Bro. W. McKenzie as

Grand Deacon, and also presented R.W. Bro. J. J. Griffiths with his Diploma and expressed, on behalf of the

brethren of Otago and Southland, their satisfaction and pleasure, on our esteemed brother's well-earned

promotion.

The Service Lodge, No. 137, certainly do things well, and their masterly organisation of "special" nights, a

special feature of their social activity, commands the admiration of all brethren. This year's Xmas Night was

no exception, and the large gathering of brethren who were fortunate enough to be present express

themselves as completely satisfied, and voted it an excellent evening. After the proceedings in the Temple,

which consisted of Lectures on the Tracing Boards, and as the night suggests, the activities in the refectory

were marked by a real Yuletide spirit a feature being topical presentations to some well-known brethren,

which was well received by all, and the brethren generally are loud in their appreciation of the hospitality

dispensed in the usual bounteous and efficient style of the Service Lodge brethren. The brethren of Dunedin

owe a debt of gratitude to this Lodge for organising and conducting the "Services Night" as well as

Christmas Night. Keep up the good work.

Lodge Waitaki, No. 11, held their regular meeting on 11th December, when two brethren were raised to the

Third Degree. The W.M., Bro. G. J. Sceats, was in the chair, and as the candidates were both ex-servicemen

it was decided to make it a Service Night, when a welcome was extended to all ex-servicemen from both

wars, as well as to W. Bro. Woodward, a South African veteran. There was a good attendance and all

branches of the services were well represented. The toast to Returned Servicemen was in the hands of the

W.M., supported by the W.M. of Lodge Oamaru, No. 260, W. Bro. J. Miller, and the W.M. of Lodge

Oamaru Kil., No. 82, W. Bro. C. R. Galbraith, both Lodges paying an official visit especially for the

occasion. It was a very satisfactory evening and in all probability we shall find a Service Night being an

annual affair in North Otago.

————————

SOUTHLAND NOTES.

–⸱––÷––÷––⸱–

The season's greetings are extended to members of all Masonic units operating throughout the Dominion.

R.W. Bro. J. D. Campbell, Prov.G.M., attended the December meetings of Lodges Waihopai, 189, and St.

John, 94. He was accompanied on each occasion by a number of Grand Lodge officers. The W. brethren

elevated to G.L. rank, and who were unable to attend the recent Communication in Auckland, were invested

at these meetings.

At Lodge Waihopai the ceremony of initiation was conducted by W. Bro. Geo. F. Hoffman, in the absence

through indisposition of the W.M., W. Bro. Geo. F. Griffiths.

Lodge St. John, No. 94, held their annual "Scotch Night" on 20th December, when the ceremony of raising

was ably conducted by the Past Masters, with Bro. A. S. Helm in the chair. For many years past this has been

one of the outstanding meetings of the year, and this year's was no exception.

The death occurred recently of Bro. R. H. Parker, at one time Secretary of Lodge Southland, No. 273. Our

late brother who for the past 20 years had been on the staff of the Southland Technical College, was a highly

qualified craftsman in more ways than one. He was a veteran of the Boer War.

R.W. Bro. A. Derbie. P.Prov.G.M.. has again been re-elected Chairman of the Board of Directors of the

Invercargill Freemasons' Hall Co.

Children's Xmas parties were held at the end of the school year by Lodges Victoria, No. 147, and St. John,

No. 94.

Ill. Bro. A. Sefton was installed. Grand Commander of the Zealandia Consistory (30°) at the recent annual

Installation, held in Dunedin. At this meeting congratulations were extended to Ill. Bros. T. Gillies and S. C.

K. Smith, 31°, on their promotion to the 32°, also Ill. Bros. V. R. Anderson and W. A. Russell promoted to

the 31°.

The installation of M.W. Bro. E. C. Smith as Grand Master has given intense satisfaction to brethren

throughout the Southland District, and indeed throughout the whole Dominion.

W. Bro. Harry Smith, P.M. Lodge Southern Cross. No. 9, son of the late R.W. Bro. Wm. Smith, P.D.G.M.,

recently answered a call to the Grand Lodge above. A Lodge of Sorrow was held in the Invercargill Temple

prior to proceeding to the Eastern Cemetery, where our late brother was laid to rest with Masonic

ceremonial, conducted by R.W. Bro. F. A. Steans, P.D.G.M.

W. Bro. Uttley, P.M. Lodge St. John. No. 94, who has retired from the position of rector of the Southland

Boys' High School, was congratulated at a public meeting on his long and efficient service in the cause of

education.

Ill. Comp. E. McK. Lyon, T.I.M., was installed for a second term at the recent installation of Southren Cross

Cryptic Council, No. 3. The ceremony was conducted by Ill. Comp. Sydney C. K. Smith, P.T.I.M. R.E.

Comp. A. Derbie G.J., was also entrusted with the secrets of a T.I.M.

Most of the Masonic units in Invercargill go into recess during the month of January.

Arrangements for the opening of a new Lodge in Invercargill are well under way. The Lodge will take the

name "The Lodge of Remembrance" and will be established early in the new year. The Master designate is

Bro. Dr. Ritchie Crawford.

Delegates of the various Lodges who returned from the recent Communication of Grand Lodge at Auckland

were greatly impressed with the business and ceremonial functions.

————————

CHRISTCHURCH NOTES.

–⸱––÷––÷––⸱–

At the regular meeting of Crown Lodge, No. 138. on 8th January a short lecture was given by W. Bro. W. G.

King on the Board of Enquiry, and W. Bro. G. S. King gave a demonstration of "Proving," assisted by W.

Bro. H. B. Dunlop. A lecture, "Questions and Answers," was given by V.W. Bro. Dr. Ross Hepburn, Grand

Lecturer, who read prepared answers to nine questions sent in before the meeting, and also answered a

number of questions asked at the meeting by various brethren.

St. Augustine Lodge, No. 4, held its meeting on 8th January, when a number of Questions and Answers were

read from the Transactions of the Masters and Pastmasters' Lodge. The service given by the Masters' and

Pastmasters' Lodge in connection with Questions and Answers is much appreciated by the Craft in

Canterbury, Nelson and Marlborough, and also in other parts of New Zealand.

Lodge Riccarton, No. 276, met on 15th January, when the Master, W. Bro. C. D. Marks, conferred the

Second Degree on his nephew. Bro. R. J. Roberts. J.W., was elected as Master for the ensuing year. The

Twenty-first Anniversary Meeting of this Lodge has been postponed till the end of March.

The Installation meeting of the Masters and Pastmasters' Lodge, No. 130, was held on 16th January, when

W. Bro. Frank Shanks was installed as Master, the ceremony being conducted by W. Bro. Guy Calvert, the

retiring Master, assisted by W. Bro. C. C. Holland, P.Prov.G.D.C., as D.C. W. Bro. Calvert gave a

comprehensive Valedictory Address, reviewing the year's work and the progress of the Lodge, which now

has 50 Full Members, 927 Associates and 39 Associate Lodges. The number of Associates is far in excess of

any other Research Lodge in New Zealand, which is largely due to the work of the Lodge's Representatives

in the individual Craft Lodges and to the support given by local sitting Masters and their brethren. W. Bro.

Shanks in his address discussed the question of absenteeism, the need for proposers to exercise care in

bringing forward only candidates of the right type, to whom Freemasonry is likely to appeal, and the duty of

Lodges to see that each candidate receives adequate Masonic education after taking his Third Degree. He

referred to the large influx of candidates at the present time and quoted the statement of the Grand Master of

Canada in Ontario in 1944 that "Many of our Lodges were so pressed with degree work that they had almost

of necessity to give more attention to the admission of members than to the making of Masons." He

emphasised the fact that a Research Lodge such as the Masters' and Pastmasters' Lodge can assist the

younger brethren in a practical way and referred to papers on the First, Second and Third Degress and other

papers helpful to the younger brethren, published or to be published in the Lodge Transactions.

Beckett Rose Croix Chapter, No. 135, held its regular meeting on 22nd January, when E. and P. Bro. John F.

Hutchinson, M.W.S., worked the Rose Croix Degree, there being one candidate.

Lodge Doric. No. 275, proposes to celebrate its Twenty-first Anniversary in February.

————————

NORTH CANTERBURY NOTES.

–⸱––÷––÷––⸱–

The outstanding feature in our Group was a visit to Kaikoura Lodge of the 1944-45 Victory Group of

Masters, which was a fitting finish to the successful two years of W. Bro. R. Selby-Williams, as Master, and

the members of Kaikoura Lodge who assisted him during his mastership. A bus containing the Victory

Masters left Christchurch at 10.30 a.m., staying at Cheviot, where a picnic lunch was provided in the Cheviot

refectory, and arriving at the Kaikoura lodgeroom at 4 p.m., where W. Bro. Jensen, the Kaikoura Secretary,

had afternoon tea ready and gave the visitors a great welcome. At 8 p.m. the 1944-45 Victory Group were

received by W. Bro. Selby-Williams and a large attendance of Kaikoura brethren, and when all were seated

the Temple was filled to capacity. W. Bro. Williams then handed the gavel to W. Bro. E. Wilson, President

of the Group, and invited him to conduct the ceremony of "raising" a Kaikoura candidate, the work being

performed in a most impressive manner, many of the visiting W. Brethren taking part in the ceremony. In the

refectory, where the usual loyal and Masonic toasts were honoured, the proceedings were of a particularly

bright and harmonious nature. In the morning the party were entertained at the motor camp by W. Bros. Don

Richardson and Arthur Chambers, and after dinner the bus started for home, pulling up at Cheviot for

afternoon tea, reaching the city safely about 6 p.m. after a most delightful trip to the country.

The Kaikoura Installation will be held on Saturday, 9th February, when Bro. Fairweather will be installed as

Master. Visitors can rely on a hearty welcome.

We regret to report that W. Bros. Richardson and Tom Hitchcook, of Kaikoura, are on the sick list, but are

progressing satisfactorily.

Ashley and Tawera Installations are in March, and Mairaki and Cheviot are in April. Special meetings will

be arranged on the night previous to the Masters' last nights, and city and suburban brethren are asked to at-

tend and help with the celebrations.

Acacia and Amuri are having a busy time, and the visit of 36 Canterbury Kil. brethren to Cheviot was a great

success.

Bus travel is getting very popular, and with Saturday leisure the town Lodges will pay a lot of visits to the

country.

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NELSON AND MARLBOROUGH NOTES.

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The Annual Combined Christmas Meeting arranged each year by Victory Lodge, No, 40, took place on

Saturday. 15th December, and was attended by an exceedingly large representation from all city and country

Lodges. W. Bro. H. G. Walker presided and was assisted by W. Bro. Richards, W.M. of Southern Star

Lodge, as S.W.; W. Bro. Watson, W.M. of Waimea Lodge, as J.W.; and W. Bro. Allan, W.M. of Lodge

Nelson, as I.P.M. Grand Lodge was represented by R.W. Bro. Mogridge, Prov.G.M.. R.W. Bro. Stiles,

P.D.G.M., R.W. Bros. Ching, Rudd and Baird, P.Prov.G.Ms.; R.W. Bro. Thomson, P.G.S.W.; V.W. Bros.

Craighead, Asst. Prov.G.M., Daynes, P.G.Chap., and Cannington, P.G.Lec.; W. Bros. O'Hara. P.G.D..,

Morley, P.G.P., and Hood, P.G.S. In the absence of the G.D.C., W Bro. Morley ably officiated in that

capacity. A feature of the evening was the special Christmas Address delivered by V.W. Bro. Cannington,

which address appears in another column. The Dist.G.L. of Westland and Nelson was well represented under

the leadership of W. Bro. Boyce, P.D.D.G.M., and with the singing of appropriate Christmas hymns the

proceedings were most happy and cordial, whilst all present were greatly inspired by the wonderful address

delivered by V.W. Bro. Cannington. The newly-appointed G.L. Officers received universal congratulations,

and the subsequent proceedings in the refectory, where bright but brief speeches were delivered by the

official speakers, interspersed with most acceptable musical items, were thoroughly enjoyed. The visitors

were sumptuously entertained by Victory Lodge and there were many expressions of appreciation of the

initiative shown by this senior Lodge in organising these combined meetings with such fruitful results just

prior to the Chrstmas recess. As usual, a special collection was taken up on behalf of St. Andrew's

Orphanage and met with a very hearty response.

During the holiday recess there has been reduced Masonic activity in the Territory, but at the time of writing

there is evidence of renewed and increased activity, with a substantial increment in membership in prospect,

a pleasing feature in this regard being that it applies to some of the Lodges located in rural areas, including

Lodges Forest and Havelock.

There was a good attendance of Blenheim brethren at the meeting of Lodge Awatere on 20th December.

when two lecturettes were delivered, one by the Prov. G.M., R.W. Bro. F. Mogridge, and the other by V.W.

Bro. H. O. Findlay, G.D.C. W. Bro. Lockhart, who has been headmaster of the local school, was presiding at

his last meeting prior to his departure from the district on transfer to Masterton, where it is felt sure he will

be cordially received in Masonic circles. During the refectory proceedings, there were many expressions of

appreciation of the excellent service and high qualities evinced by W. Bro. Lockhart during his association

with Awatere Lodge, and he received the best wishes of all present for his future success.

Lodge Waitohi met on 27th December, this being the last meeting held in the Territory for 1945. A candidate

was initiated, the charges being delivered by members and ex-members of the railway service.

At the December meeting of Wairau Lodge, No. 42, at which the Prov. G.M. paid an official visit, two Maori

members were "raised" lo the Third Degree. The Lodge organised a most successful Christmas Tree Party on

22nd December.

Lodge Nelson, No. 288, has initiated a special monthly Lodge of Instruction, the particular intention being to

assist the younger members. The first meeting is to be held on Wednesday, 13th February.

The annual Christmas party and prize-giving was held at the Kilpatrick Masonic Institute on Saturday. 8th

December, and was a very successful function. Altogether the programme was most suitable and thoroughly

enjoyed by all present. The Masters and Principals of the city Lodges and Chapters, accompanied by their

wives, were all present, with the exception of the Masters of Victory and Waimea, who were otherwise

Masonically engaged. The greatly coveted "Esson Prize" for the most helpful girl was awarded to Norma

Douglas, of Huntly, and she was suitably farewelled on leaving the Institute. Other prizes, for bedmaking,

darning, housekeeping, etc., were presented, and the girls all received appropriate Christmas gifts,