TNZC194606










    STONES OF REMEMBRANCE.


    –⸱––÷––÷––⸱–


    ONE of the earliest peace memorials of which we have record is that erected to mark the covenant made


    between Jacob and Laban. ''And Jacob took a stone and set it up for a pillar. And Jacob said unto his


    brethren. Gather stones; and they took stones, and made an heap: . . . . And Laban called it Jegar-sah-adutha;


    but Jacob called it Galeed. And Laban said, This heap is a witness between me and thee this day. Therefore


    was the name of it called Galeed; and Mizpah; for he said, The Lord watch between me and thee, when we


    are absent one from another." Readers of an older generation will perhaps recollect brooches and similar


    tokens of remembrance bearing the word "Mizpah" and implying: "The Lord watch between me a,nd thee


    when we are absent one from another." The actual meaning of the word, however, is given as a beacon or


    watch-tower. The other names, Galeed and Jegar-sah-adutha have a similar meaning, "The heap of witness."


    Two other striking instances of stone memorials may be mentioned. Both were victory and thanksgiving


    memorials. The one was placed by Joshua, the war leader of Israel, when he knew his life was ending and he


    wished to exhort the people to continue in the way of the Lord. His speech (recorded in Joshua XXIII and


    XXIV) has significance in this present time. Joshua exhorted the people "cleave unto the Lord your God, as


    ye have done unto this day. For the Lord bath driven out from before you great nations and strong: but as for


    you, no man hath been able to stand before you unto this day. One man of you shall chase a thousand; for the


    Lord your God, He it is that fighteth for you, as He hath promised you. Take good heed therefore unto


    yourselves, that ye love the Lord your God." And the aged warrior concluded with the simple and striking


    testimony, in keeping with his courageous and steadfast life: "And if it seem evil unto you to serve the Lord,


    choose you this day whom ye will serve; . . . but as for me and my house, we will serve the Lord." The


    people pledged themselves to serve the Lord and Joshua recorded the covenant and "took a great stone, and


    set it up there under an oak that was by the sanctuary of the Lord," saying: "Behold this stone shall be a


    witness unto us . . lest ye deny your God." The second instance is the Memorial of the first great victory of


    the Israelites over the Philistines, when Samuel set up a stone between Mizpah and Shen and called the name


    of it Eben-ezer [the stone of help] saying: "Hitherto hath the Lord helped us."


    These passages are illuminating, for they set before us clearly what should be the purpose of a memorial of


    victory and peace. The stone memorial has for many centuries been held in favour. Materials for it are


    everywhere at hand, and can be roughly or finely fashioned according to the skill of the craftsman; it implies


    strength and permanence, a remembrance that will remain; and it has the great quality of simplicity, for he


    who would give a message to those who come after should do it simply. Even in its simplest form, the rough


    cairn or the plain obelisk, marking a great sacrifice, stone tells its story eloquently. And the greater the deed.


    the less need is there for outward embellishment and adornment. The Cross of Sacrifice and Altar of


    Remembrance give their message by their very simplicity.


    But more important than material is the message that a memorial should give to all who come after. It is to


    this that we believe Freemasons will give their attention when they consider in their Lodges or as a united


    body how they can worthily record the Divine mercy and deliverance and the human faith, heroism and


    sacrifice of the years of war. There may be many who will wish to see a memorial in some extension of


    benevolence, and if this be desired much thought will be necessary to assure that it serves the most needful


    purpose in our changed social and charitable setting. But it may well be urged that a memorial in such form


    should not be the sole mark of remembrance. The words of the Archbishop of Canterbury are apt: "It is


    sometimes possible to provide a memorial which also serves a social purpose . . . and it is possible for a


    suitable inscription to secure that the memorial character is not lost sight of in the social use. My own feeling


    is that, generally speaking and allowing for valid exceptions, a memorial should be itself and nothing more;


    that something is lost if it is made to serve a double purpose, however good the second purpose may be."




    Even the highest social purpose memorial may thus lose its message force—the message is absorbed in the


    social use. We all know of halls, homes and funds, established as memorials of some event, but with the


    message so completely lost that few people can say even what event is commemorated.


    If, however, Freemasonry is to pass on this message with a voice that will not fade, how should this be done?


    It is possible that Lodges in various centres may combine to place at their common meeting places some arch


    or pillar or window or altar that may speak of these years to all who come after. With our rich symbolism


    this can surely be done worthily. But cannot there be some token also from Freemasonry in its unity? One


    initial difficulty may be encountered in that we have no centre of permanence, no oak beside the sanctuary,


    but a moving tent. Can we not even now arrive at some agreement that will assure to us the traditions and


    values that gather round a home?


    And what should this message be that we should seek to pass on'? What better than the words of Joshua: "For


    the Lord hath driven out from before you great nations and strong. . . . Take good heed therefore unto


    yourselves, that ye love the Lord your God. . . choose you this day whom ye will serve; . . . but as for me and


    my house, we will serve the Lord."
    ——————————


    ORDER OF THE SECRET MONITOR.


    –⸱––÷––÷––⸱–


    On Saturday, 18th May, at the Masonic Hall, Hamilton, the ceremony of Consecration of the Waikato


    Conclave, No. 90, was performed by R.W. Bro. George Russell, D.D.G.S.R., assisted by R.W. Bro. F. E.


    Hall, P.S.R., District Grand Secretary, W. Bro. W. B. Hardy, Supreme Ruler of Aotearoa Conclave, R.W.


    Bro. C. E. Cumpsty, P.Asst. G.D. of C. after which the ceremony of Installation of W. Bro. H. Rolfe as the


    First Supreme Ruler was carried out by R.W. Bro. F. E. Hall, Dist.G.Sec.. This Conclave which has been


    started by a worthy band of members of the Order should fill a want in this part of the Dominion.


    ——————————


    ON SAYING GRACE.


    –⸱––÷––÷––⸱–


    At a Quarterly Convocation of the Grand Chapter of England, the late M.E. Comp. Lord Ampthill,


    addressing Companions, said:—




    "Companions, rightly or wrongly, I have got it into my head that it would be quite a useful thing if I asked


    you to listen to some of my casual reflections on the ancient custom of saying Grace. If I am mistaken, no


    doubt you will forgive me for wasting your time. But, if there are any who agree with a suggestion that I am


    going to make, I hope that they will assist me to translate the idea into action.




    "The custom of saying Grace, or doing something equivalent, is not confined to Christian peoples. In one


    form or another the notion is universal, and has existed from the dawn of civilisation. Indeed, from the very


    beginning, human beings must have believed that they were dependent for their daily bread on a power


    higher than themselves, and so we and them, from the most primitive times, asking for a blessing upon their


    daily bread, and expressing their thankfulness for it.


    "There were, of course, many different ways of offering up prayer among the ancients, but the object and


    spirit of the thing was pretty much the same as it is today. Thankfulness was often expressed by an offering


    in kind, and a portion of the meat or drink was set apart for the gods.


    "We all learnt at school how the ancient Greeks and Romans poured out libations to the gods, and those of


    you who were brought up on Homer, Virgil and Horace will remember that their writings contain many


    allusions to pious customs, which were undoubtedly the equivalent of what we do nowadays when we say


    Grace before and after meat.


    “The custom of saying Grace has not varied much in form during the whole of the Christian era, and it is one


    of the few forms of family and social prayer which have never died out. It has been well said that the saying


    of Grace is the universally accepted mark of 'good manners' in religion, and that is what makes the custom so


    tremendously important. There is a world of truth in the famous saying of William of Wykeham, that




    "Manners makyth Man," and certain it is that without manners there would be no security for religion or


    morals.


    "I said that the custom of saying Grace is one of the few forms of family and social prayer which have never


    died out, but I am afraid that it is not so universal and indispensable as it used to be. That must be a matter of


    regret to all who belong to my generation, and remember family life of that time. No doubt there are many


    circumstances, in the hectic life of the present day, to account for a departure from the rigid rules of our


    fathers and grandfathers. It is not part of my purpose to go into that side of the question. The point to which I


    wish to bring you, and on which I want to arrest and fix your attention, is this:


    “Freemasonry has without doubt done much to keep alive the custom of saying Grace, both on public and


    private occasions. That has been done by that power of example which is always better than precept, and by


    the force of the traditions of which we are the proud guardians. I venture to think that, in this matter at any


    rate, the Craft has rendered an appreciable service to the nation in a matter of vital importance. That is why


    this subject of saying Grace demands our particular attention as Freemasons, and that is why I feel justified


    in telling you quite frankly and boldly, that I am not satisfied with the form of observance among Royal Arch


    Masons.


    "I do not know how our predecessors came to adopt those curt Latin Graces, which are now maintained as if


    they were sacrosant and part of our profession. It is surely not believed that any of the Grand Originals made


    use of the Latin tongue! The forms 'Benedictus benedicat' and 'Benedicto benedicatur' are by no means


    peculiar to Royal Arch Masonry, as so many believe them to be. They are far older than our Order, as they


    are old Collegiate Graces. They were probably devised in circumstances and men to whom brevity was the


    main consideration. I dare say that they appealed to our predecessors on the same account when, perchance,


    they were introduced by some member of the Order with academic habits and learnings. Be that as it may,


    the fact remains that many Royal Arch Masons of today do not understand the meaning of those four Latin


    words, and only a few can recite them correctly. There have, indeed, been some truly deplorable


    misquotations.


    "Well, that is not a satisfactory state of things, and it would be much better that we should have an English


    form of Grace, which every Companion can understand and repeat correctly.


    "Why should we have a Latin form of Grace? What connections have we with the monastic and academic in-


    stitutions, from which such Latin forms were derived? What is there in those forms which is in any particular


    sense appropriate to Royal Arch Masonry?


    "I am all for sticking to tradition, and holding fast to ancient customs when they touch the principles by


    which we seek to guide our lives, but there is no question of that in this case. We are merely holding fast to


    something which is not really our own and does not suit us any longer.


    "I should therefore like to see one of those Excellent Companions who is in Holy Orders composing a Grace


    that had such a bearing on the principles of the Royal Arch Degree that we could make it our own—a Grace


    which would compel thought as well as thanksgiving, since the two must needs go together if either of them


    is to be of any use.


    "Who will dare to say that mere brevity is praiseworthy in the form of Grace when we are assembled as


    Freemasons for refreshment? Who practises economy of words when it comes to praising and thanking one


    another? Where is the advantage of brevity of words when words cease to have meaning to the majority of


    hearers?


    "Do not let us lose our sense of proportion, or drift into a realm of makebelief. These are times when we need


    to get back to realities, and we can best do so by beginning with the small things of every day. Anyhow, let


    us remember that, when we say Grace at a Masonic repast we are helping to maintain an ancient custom


    which is of great value to England, not only from the religious point of view, but also as a social bond and a


    moral exercise."— "S.A. Freemason."









    ——————————


    VISIT BY THE M.W. THE GRAND MASTER TO THE


    MASTERS' AND PASTMASTERS' LODGE, No. 130.


    –⸱––÷––÷––⸱–


    The good work being done by the Masters' and Past-masters' Lodge, No. 130, Christchurch, was recognised


    recently when M.W. Bro. E. C. Smith. Grand Master, paid an official visit to the Lodge for the purpose of


    seeing the Lodge at work. M.W. Bro. Smith attended the regular meeting of the Lodge on 15th May,


    accompanied by Grand Lodge officers, and was received by R.W. Bro. A. J. Jones, Prov.G.M.


    The business of the evening was a paper by V.W. Bro. Ross Hepburn, Grand Lecturer, on "The Symbolism


    of King Solomon's Temple. This paper was written specially for the instruction of the younger brethren, and


    was followed by a good discussion. The Grand Master has taken a keen personal interest in the work of the


    Masters' and Pastmasters' Lodge, and he stated that he was glad to take the opportunity of attending one of


    the ordinary meetings of the Lodge.


    He appreciated the work the Masters' and Pastmasters' Lodge is doing for the Craft generally, and


    particularly through the medium of the Questions and Answers printed in the Transactions. M.W. Bro. Smith


    congratulated the Lodge on the large attendance arid the interest displayed by the brethren and also on the


    high standard of the papers produced by the Lodge.


    Subsequently a very happy evening was spent in the refectory, when the toast of the M.W. the Grand Master


    was proposed and responded to.


    —————————


    GERMANS AND FREEMASONRY


    –⸱––÷––÷––⸱–


    The present plight of our German brethren, referred to at a meeting of Three Globes Lodge at Berlin, the


    oldest in Prussia, which was raided by the police and the Master arrested, excites the sympathy of Masons


    throughout the world.


    That the spirit of Freemasonry, thus for a time overshadowed in the Fatherland, is nevertheless kept alive


    among the members here of those German Lodges established under the peaceful protection of our United


    Grand Lodge, is shown by the following extracts of significant speeches made on the occasion of the


    Installation meeting. last December. of the Deutschland Lodge, No. 3315.


    W. Bro. E. Cruesemann, P.M., P.A.G.D.C., acted as Installing Master, for during the past year forces at work


    in the world outside had deprived the Lodge of its Master. Addressing the new occupant of the Chair, W.


    Bro. E. Hessenberg said:


    "At the Consecration of the Lodge, Wisdom may have guided, Strength endowed, and Beauty inspired the


    things that wrought our Temple, yet it was the living force of faith, hope and love which when the holocaust


    of war had well-nigh laid the building in ruins, again opened to us the closed door of our Temple, so that we


    might enter and keep the Light of our Patron Saint burning and re-knit the tie with the land of our fathers


    which the War had for the time broken asunder.


    "Brethren, Fate has cast our lot in days of difficulty. In Germany the light of Freemasonry is well-nigh


    extinguished—for, as St. John said: 'The darkness comprehended it not.' As our M.W. Pro Grand Master in


    his memorable speech said. it is the peculiar duty of the Deutschland and the Pilger Lodge to perform the


    task of spreading the message of St. John in our German tongue, and of cherishing and tending the Light,


    now so grievously overshadowed in Germany; so that as soon as the clouds of misunderstanding and


    misinterpretation are lifted, we may show it to our German brethren as a shining symbol not merely of our


    own steadfastness, but also of the Faith that never wavers, the Hope that knows not despair. and the Love


    that never faileth."


    The following was the Master's reply:


    "In every matter the beginning is the anxious hour—and quite often it escapes observation. The


    husbandman's harrow hides the seed, and only a favourable. summer ripens the harvest. The builder, the




    higher he wishes to raise his walls, must dig deeper and deeper into the ground. The painter carefully


    prepares the surface of his canvas before sketching even the idea of his picture—and only by slow degrees


    does that which each of them has willed become manifest.


    "These words of weight, eternally true, were written by our immortal Bro. Johann Wolfgang von Goethe in


    the year 1791.


    "In our beloved Lodge, the full manifestation which was desired by my worthy predecessors was from time


    to time obstructed by outside influences, which again and again hindered our development, but could never


    overcome the courage or the inspired energy of our Past Masters. For this I offer them my heartfelt thanks.


    "Brethren, we have behind us a year without a Master —a further example of the influences I have just


    mentioned—a year which followed the twenty-fifth anniversary of our consecration, a year which for that


    very reason should have been an outstanding landmark in the story of our development, all the more because


    the Master we elected belonged to the younger generation, was therefore one from whom we might have


    expected to receive new inspiration and new ideas. But the fulfilment of those expectations was denied alike


    to him and to ourselves. I feel sure that after the year of interregnum which I have mentioned, much will be


    expected of me, and for that reason I wish on this occasion of ceremony to supplement the vows I made in


    our Temple. And I again avail myself of the words of Goethe in order to set before you my conception of the


    Masonic idea: 'In the pure hearts of us arises a striving to give ourselves, freely and out of gratitude, to


    something higher and purer, though unknown; and thus solve the puzzle that waits for ever to be solved.'


    There is for me, brethren, no better explanation than those words of Goethe's of the fact that men of all


    charac- ters, different professions and temperaments, and in every walk of life, can assemble in a common


    enthusiasm under the banner of the Knightly Craft; and they prove to us that in us all there abides an almost


    childlike desire to escape from the 'greyness' of every day and take refuge in a clearer atmosphere, where we


    may find a higher meaning in life—the search after the hidden meanings of Masonry is the bond of


    brotherhood between us all."


    Well may one wish that the blessings of peace and unanimity may soon be restored, so as to permit the


    resumption of normal fraternal intercourse so sadly needed to remove the sore of past misunderstandings and


    further the consolidation of the steadying influence of Freemasonry as a bond of true Universal Brotherhood.


    — "The Freemason," London (Eng.).


    ———————————


    SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.


    –⸱––÷––÷––⸱–


    A meeting of Supreme Committee was held at the Masonic Temple, Gloucester Street, Christchurch, on 7th


    May, a full attendance of members being present.


    The Chairman reported the deaths of R.E. Comps. W. R. T. Leighton, P. Depute G.Z., A. J. Hoskins and J.


    Robert- son, P.G.Js., D. Andrews, P.G. Supt., V.E. Comps. C. J. Hewlett, P.G.D.C., R. M. Dunlop, P.G.Soj.,


    and C. T. Mettam, P.G.Swd.B. A resolution of appreciation of their services was carried in silence.


    A statement of receipts and payments from 1/12/1945 to 2/5/1946, showing a balance at bank of £786/10/7,


    supported by Bank Certificate, was submitted by the G.Treas.


    It was resolved: "That the name of R.E. Comp. Arthur Scott, P.G.J., be submitted to the Grand Chapter of


    Montana as their representative near to this Grand Chapter." and "That the following Companions be


    appointed as our representatives near to the Grand Chapters respectively of:—Illinois, Comp. John H.


    Lidaker. Jun.; Wisconsin, Comp. Francis S. Lamb; Tennessee, Comp. Charles T. Sullivan; Arkansas, Comp.


    Hugo F. Weiss."


    A sub-committee was set up to submit to next meeting a recommended scheme of distribution of Grand


    Offices for 1947, this sub-committee to consist of R.E. Comps. A. T. Smith, F. N. Kerr, A. J. Jones, and V.E.


    Comp. S. T. Seward, the committee to be assisted by M.E. Comp. J. A. Stables, G.Z.




    The G.Supt., Auckland District, advised that steps were being taken to form a new Chapter at Papatoetoe,


    and that a petition would be presented in due course. The letter was received and appreciation expressed of


    the progress which is being made in the Auckland District.


    It was decided to establish a Roll of Honour and that a circular be sent to all Scribes E. of Chapters asking


    for particulars for record purposes of—


    (a) Names of Companions who made the supreme sacrifice.
    (b) Names of Companions who served overseas.
    (c) Names of those wounded.
    (d) Any decorations received.


    Advice was received that Russell Cryptic Council, No. 51, had been consecrated, and Supreme Committee


    tenders its congratulations.


    The Acting Scribe E. reported that the copy of Book of Proceedings of Annual Convocation was in readiness


    for printing.


    The date of next meeting of Supreme Committee was fixed for Tuesday, 9th July, 1946, at the Masonic


    Temple, Gloucester Street, Christchurch, at 2.30 p.m.


    ——————————————————


    MASONRY'S OPPORTUNITY.


    –⸱––÷––÷––⸱–


    Oration delivered by V.W. Bro. D. K. MeConochie, Grand


    Chaplain, at Consecration of Joondanna Lodge, No. 199.


    ————


    Again Grand Lodge has been called upon to issue its sanction and to undertake the responsibility of


    consecrating a new Lodge within its jurisdiction. It is a very important step and carries with it a great


    responsibility both for Grand Lodge and for the members of the new Lodge.


    Freemasonry, like other institutions that have arisen in the course- of time, has a definite plan and purpose to


    achieve. That it has accomplished something of its mission we all agree. That it has not accomplished all is


    because it is not divine.


    Masonry, with its far-reaching influence, stands as a memorial to its founders and pioneers. It breathes a


    sense of history, a vision of the past out of which the present has come to flower and from whose wise and


    prophetic sowing the future will grow.


    How true is the saying. "Others have laboured and we have entered into their labours," and it is for us today


    to continue that sacred history.


    The men who set up the altar of Masonry were men of vision. They were men of faith who builded better


    than they knew. They believed in the future, on the growth of large things from small beginnings, and in the


    principles of Masonry as one of the foundations of a noble society.


    The Masonic Lodge should be, and is, a silent partner in the home and the Church, working on behalf of law


    and order, without which nothing can flourish, Its benign influence helps to build up our social order i,n


    wisdom, strength and beauty.


    The pioneers of Freemasonry erected their altars and kindled the flame in many civilisations and the torch


    has been handed down to us today. In this consecration, it has been handed on in a collective spirit to its


    members and it is theirs to see that it burns with a clear light and an unquenchable flame.


    I often wonder if men, after death, see what passes on this earth. If they do, what a picture lies spread out


    before them. They see the march of ideas, the increase of liberty and justice, fraternity among men, and the


    mystic ties of memory, uniting the present in which we toil, with the past in which they laboured and fell


    asleep. Their great happiness must be in seeing their good influences widening out from year to year, shaping


    the destiny of history, just as the influence that we wield today will help to shape the tomorrows that are to


    come.






    We might well ask ourselves the meaning and the purpose of our Masonic Fraternity, for surely it has one. It


    seems to me that it seeks to unite all that is highest and noblest in art, science, philosophy and religion, and


    to bring it all to the service of a vast world-wide fraternity of free-men. It is striving to build a society upon a


    basis of spiritual faith. Its mission is to make men friends, to refine and exalt their lives, and to turn them


    from selfishness to a love of truth and righteousness. Masonry seeks to form one great society over the whole


    world, uniting every noble and redeeming ideal of humanity, making all good things better because of its


    presence. Masonry teaches two simple and profound principles—love of God and love of our fellow men.


    On the threshold of the Masonic Lodge, every man is asked to confess his faith in God to the Father


    Almighty. the Architect and Master Builder of the Universe. It is not a mere form of words. To be indifferent


    to God is to be indifferent to the greatest of all realities, that upon which the aspiration of humanity rests. It is


    true religion and it is the very Spirit of our Order. These two simple principles shut out the bigotries of men


    and call them to a simple faith.


    Brethren, Masonry belongs to no particular age. It belongs to all time. It belongs to no one religion, but it


    holds the truth which is common to all elevating religions. It is not a religion, but is a worship in which all


    good men may unite and share the faith of all. Masonry does not hold any dogmas, and so does not divide


    men, but holds them together in unity of spirit. It doesn't ask for tolerance but for fraternity, leaving us free to


    think our own thoughts.


    No institution that is blind concerning the ultimate meaning and character of this universe can last. No


    human brotherhood, that has not its foundations in a Divine Fatherhood, can live long. Life leads. if we


    follow its meanings and move in the drift of its deeper conclusions, to one God as the ground of the world.


    Upon this idea Masonry lays its corner-stone and so it endures.


    There is a 'great place and opportunity for Freemasonry today. There is still much anxiety in the world and


    much suffering. There are many and devious ways that men are seeking to use as a solution to the problems.


    It is here that our institution can find its greatest usefulness.


    Some day, when the cloud of prejudice has been dispelled by the searchlight of truth, the world will honour


    Masonry for its great service to freedom of thought and the liberty of faith. There are many barriers to be


    broken down if we are to emerge into the light of a lasting peace. Barriers of race, creed and caste separate


    men today. All through the ages men have been unfriendly, unjust, and cruel because they have been


    strangers. The poet says:—


    "Here lies the tragedy of our race,


    Not that men are poor;


    All men know something of poverty;


    Not that men are wicked


    Who can claim to be good?


    Not that men are ignorant.


    Who can boast that he is wise?


    But that men are strangers."


    But Freemasonry, one of the oldest and widely-spread orders, is toiling for friendship, uniting men upon t he


    only basis upon which they can ever meet with dignity. Each Lodge an oasis of equality and goodwill in a


    desert of feud and strife. At its altar, men meet as man to man without fear, held together by common vows.


    Its tie of friendship is the mystic tie of Masonic love. It will help, eventually, to melt the hardness and hatred


    of this world into a sense of reasonableness and justice.


    Brethren, time is sweeping us on the wave of advance into a new world with wider horizons, mightier aspira-


    tions and greater obligations. But life is the same unchangeable save for its advance. The forms of life ad-


    vance, but the truths of faith and duty and of doing good remain.


    To the brethren of the new Lodge, may I leave these words, as I give them to you all, brethren—the task of


    Masonry is to see that it toils to make man better, to refine his thought and purify his dreams and broaden his


    outlook. To see that all of life's relationships are dedicated to a high moral ideal, ta seek to tame the tiger in


    man and to bring his wild passions into obedience to the will of the G.A.O.T.U. Masonry should hold aloft




    the temple of character which is the noblest labour of life to build, and which will outlast time and death. It is


    Masonry's mission to exalt and enable humanity to bring light out of darkness, and to make it more sacred


    and to make hope radiant.


    So if we, brethren, are loyal to these things, we are loyal to our great institution. It asks of each one of us—


    fidelity to all that is holy; the power of truth, the reality, the worth of character. These are the things we need


    to visualise and then our Masonic life will become real and effective. The G.A.O.T.U. works through man


    for man. May He help us all to put our hands to this great task.


    So mote it be. —"W.A. Craftsman."




    ——————————————————


    SYMBOLIC LANGUAGE.


    –⸱––÷––÷––⸱–


    The science of Symbols is one not only of great interest but also of great importance. Without knowledge of


    it there are numerous things, in both ancient and modern history, which remain quite unintelligible, though


    there will be many things in which all are more or less concerned. Symbolical writing was perhaps the


    earliest means employed for the communication and perpetuation of facts and ideas, as is attested by the


    discoveries made in the antiquities of many parts of the world. But, to come nearer home, and to speak of


    things with which we are familiar, we shall find that as Freemasons we have a deal to do with symbols.


    Freemasonry—both in the Craft and in the Arch—has its language of symbols, and no man can fairly be


    called a Mason who has not mastered the meaning of these symbols. No ceremonial, however diversified and


    gorgeous, can sustain an interest if it have no significance, or if that significance be not comprehended by


    those who take part in the ceremonial. The study of symbols as a science which deals with their origin and


    principles, is the only way to acquire satisfactorily the requisite knowledge.


    The science of symbols is a subject too large to be dealt with in a short space; but if a few hints should have


    the effect of inducing any to look further into the science, they would find themselves amply repaid for the


    time bestowed upon it.


    Symbols must not be confused with tropes. Many tropes or metaphors rest upon symbols or are suggested by


    them. A symbol is an image in which there is a hidden meaning or sense. While to the eyes it presents


    resemblance to a particular object, to the mind it suggests a general idea. The picture is not drawn to express


    merely the thing itself, but something else which was, or was conceived to be, analogous to it. A symbol is


    an expression of an idea by comparison. Abstract ideas often are best conveyed by comparison with concrete


    objects. A symbol is also a sign, and the words "sign" and "symbol-are especially synonymous in their


    Masonic connection, True symbolism is not forced. It just comes naturally.


    How well symbolic language was calculated to impress men's minds in the earlier stages of the world's


    progress will readily be suggested by a moment of reflection. The invention of symbols is lost in the darknes


    of antiquity. But pictorial representations are true to nature and are accordant with the earliest propensities


    and tastes of mankind, and consequently are adopted to produce permanent impressions.


    We follow the system of symbolism when we would know the truth in regard to things too great for our


    minds to comprehend, by taking as a symbol that which is within our mental grasp. We know that the truth


    about things we cannot comprehend is identical with the truth in relation to the symbol which we do


    comprehend.




    If we closely analyse the operatons of the mind, it will be found that most of our conceptions are connected


    with figurative representations, and that we are compelled to call in the aid of imagination to embody


    abstract ideas and to fix argumentative decisions. Scarcely any of our notions are. strictly speaking, abstract.


    To acquire a true key to the interpretation of symbols. three things are indispensable:-


    i. To look for and adopt such interpretation as may be suggested by the highest ideal.
    ii. To consider attentively the nature, properties, attributes and qualities of the symbols employed,


    and the several places in which they are introduced.


    iii. To adhere rigidly to the symbolic interpretation of the symbols, and of the symbolic actions,


    when once ascertained, and never to interpret them arbitrarily. No departure from a symbolic


    interpretation should be admitted, unless an obvious and indisputable reason or necessity for


    such departure demands such action.


    Concerning the definitely symbolical meanings of things there will ever be a deal of debate. but there can be


    little difference of opinion concerning the general idea involved.


    Speaking broadly, it may be said that the primary function of symbols is not so much to mark the time on


    things as to note their existence as facts.


    Symbolism is universal language.


    —'`Miscellanea Latomorum."


    ——————————————————


    CEREMONIES.
    –⸱––÷––÷––⸱–


    How is it that we are never wearied of listening to our Masonic ritual? Other ceremonies become indifferent


    or casual, but ours give us pleasure and satisfaction, and we are indignant when they are rendered badly or


    carelessly. The reason is; I think, that behind and within all our ceremonies is the grand spirit of fellowship


    which makes the ritual shine from itself; the dignity, grace, kindliness, combined with the solemnity which is


    rooted in the foundation of real life. Long may this spirit continue, and be a silent influence radiating good


    will not only to the Brotherhood, but to all we meet in the daily round. The ritual is so splendid in thought


    and diction that There should be a strong endeavour on our part to render it the best possible. Be it Emulation


    or any other, the proof is the well-doing and banishing of sloppiness.


    Consider the initiate and his feelings. Whatever he thought about Masonry before is either confirmed or


    negatived by his inmost feelings when reflecting after the ceremonial. The festive board is a spendid adjunct


    where a happy feeling prevails adding to the good-fellowship shown in the Lodge room, but it can never take


    the place of the spiritual reality underlying our work.


    We know that he is entering the portal of a sacred edifice not built by hands, which should be an inspiration


    to his life, and we must endeavour to make him feel this reality, the foundation of the whole structure.


    Consider it only from a commercial point of view. Here is a man who feels that he is entering into something


    great and has paid considerable fees for the privilege. Surely he has a right to expect some return. Even at


    that level he will feel he has made a bad bargain if the ceremony has been indifferent or inharmonious, and it


    will take him some time to rid himself of that feeling and truly appreciate the mystic grandeur of it all.


    The candidate is entering a wonderful building, built by the spirit of man, a building of eternal beauty, of


    good will and affection which can never pass away. Its very atmosphere should penetrate his inmost being,


    silently felt amid the flow of words he hears and dimly comprehends.


    A tremendous responsibility rests upon all in authority in the Lodge that this grand ideal is not soiled by


    careless or slipshod performance of the splendid ceremonies we all admire.


    —"Northern Freemason."









    ——————————————————


    MASONIC BRETHREN IN WELLINGTON HOSPITALS.


    –⸱––÷––÷––⸱–


    COMMITTEE REPORT. No, 23.


    ————


    Public Hospital. Ward 4: Bro, R. Kent-Johnston, Lodge Island Bay; Bro. W. S. L. Dickson, Lodge


    Wairarapa. Ward 10: Bro. R. McJennett, Hataitai Lodge; Bro. R. Dovey. Russell Lodge, Ward 28: Bro. E.


    Harris, Karori Lodge; Bro. S. Hall, Coronation Lodge.


    Bowen Street Hospital.—Bro. J. P. Cottier has returned for further treatment, but will be leaving shortly.


    Central Hospital.—Bro. G. McCallum, St. Andrew Lodge, Glasgow, an evacuee from Hong Kong, was


    discharged and made a hasty departure for Hong Kong. Before leaving he was very deeply touched by the


    kind attention he had received while in hospital and expressed his heartfelt appreciation of all that had been


    done for him,
    ——————————————————


    ROYAL ARCH FREEMASONS.


    –⸱––÷––÷––⸱–


    At the Quarterly Convocation of the Supreme Grand Chapter of Royal Arch Masons of England. held at


    Freemasons' Hall, London, in November last, the following extract from the report of the M.E. the Acting


    First Grand Principal, M.E. Comp, Rev. A. T. A. Naylor, D.S.O., O.RE., M.A. (Asst.Chaplain General), is


    worthy of our thoughtful consideration:—


    We, as Royal Arch Masons, have a greater responsibility than perhaps any other Freemasons; first of all to


    T.T.A.L.G.M.H., then to our beloved King, and to Royal Arch Masonry in particular and to the whole Craft.


    In the first instance, I would like to emphasise the need for greater reverence, not only in Masonry itself, but


    in the world in general. "The fear of the Lord is the beginning of wisdom"; undoubtedly one of the reactions


    to the trials through which we have passed is an obvious lack of reverence in the world outside; if I may, I


    will draw your attention on this occasion to that point, as it is undoubtedly the Foundation Stone of


    Freemasonry. We in the Royal Arch, especially. should show great reverence, and too much cannot be


    shown, both inside and outside the Chapter. especially for the Book of the Sacred Law. Secondly, to our


    beloved King, who has set such a noble example throughout the whole of this war. I think that we


    Freemasons in general have shown great loyalty, and I recall that throughout the years after the last war the


    loyalty of Freemasons was one of the foundations of the national up-building,


    As to the third point for Royal Arch Masonry in particular, I would like from this Throne to say what a great


    honour I feel it is to be associated with Royal Arch Masonry, and primarily because Royal Arch Masonry is


    the most important of all branches of Masonry. We Companions take Freemasonry very seriously indeed; all


    honour to you for the part you have played, and may you be granted the health, the strength, and the


    continued wisdom to go on as the sheet-anchor of Freemasonry.
    ——————————————————


    "FREE AND ACCEPTED MASON."


    –⸱––÷––÷––⸱–


    FREE.


    Free to meet when, where and as we please.


    Free to express our opinions as freely in the presence of dignitaries as in the presence


    of the humblest citizen.


    Free to express by our ballot our choice of the administrators of our government.


    Free to criticise adversely those whom we have placed in office regardless of rank or


    station.


    Free agents and Masters of our own actions.


    Free, if prepared in heart, from the dominion of passion, prejudice, false pride, and the


    follies of human nature.





    ACCEPTED.


    Accepted as a builder of character as distinguished from an operative or stone mason.


    Accepted as an enlightened speculative Mason to whom has been entrusted the


    esoteric mysteries of the Fraternity.


    Accepted into an ancient and honourable institution that guards its honour so carefuly


    that none are "entered" except by unanimous ballot after due investigation of his


    past and present behaviour.


    Accepted into a band of friends and brothers with the privilege and charged with the


    duty of advancing respect for, and reliance on, the Supreme Architect of the


    Universe, ameliorating the suffering of humanity, realising that in his collective


    capacity he can do much, but not forgetting his individual responsibility.




    MASON.


    A man whose word is his bond.


    A man whose ear is open to hear the cry of distress, whose eye penetrates sham and


    deceit, whose feet are Swift to run errands of mercy, and whose hands support the


    falling brother.


    A man who eschews evil and clings to the good.


    A man subject to the faults and foibles of human nature, but whose desire is to do


    good and to show mercy.


    —: J. Rice Williams, in "The Masonic News."


    ——————————————————


    THE PHILALETHES SOCIETY.


    –⸱––÷––÷––⸱–


    SILAS H. SHEPHERD, F.P.S., PASSES ON.


    ————


    It is with a feeling of deep personal sorrow that I have to announce the sudden passing from his labours on


    earth to his entrance into the "Grand Lodge Above" of our beloved Brother Silas H. Shepherd, who so


    conscientiously filled the office of Secretary and had made himself an integral part of the life of our Society.


    Few men could possibly be missed as Silas will be!


    Eulogies and oratorical pronouncements would almost seem cold when in retrospection we review his


    achievements in Masonic endeavour. With the humility and self-effacement that was characteristic of him,


    he gave of his time and talents to maintain and forward the welfare of his Fraternity, and he firmly


    established his own monument within the Craft upon a pedestal of brilliant accomplishments that might well


    be emulated by the most humble Entered Apprentice and even those honoured with the purple of the


    Fraternity.


    A native of Illinois, Silas H. Shepherd was born March 7, 1874. He was raised to the sublime degree of a


    Master Mason in Hartland Lodge, No. 122, F. and A.M., of Hartland, Wisconsin, and in due time took the


    degrees of the Ancient Accepted Scottish Rite. He served as the chairman of the Wisconsin Grand Lodge


    Committee on Masonic Research for many years, and was the author of numerous Masonic books and


    poems, of which his "Landmarks"' and "Symbolic Teaching" are well known. A prolific writer, his literary


    contributions were printed in domestic and foreign Masonic publications. As the secretary of the Philalethes


    Society he carried on a correspondence with many of the most distinguished Freemasons throughout the


    world.


    Since 1934 he lived at San Diego, and though not officially affiliated with that city's Masonic Lodges, he


    became active in their activities; was an associate editor of the "Masonic News,' of San Diego, and was


    elected the international secretary of the Philalethes Society.


    Last rites for Silas H. Shepherd, 72, who died Wednesday, March 20, were held at 2 p.m., March 23, in


    Rogers Chapel under the auspices of Silver Gate Lodge, No. 296. F. and A.M., of San Diego, California.


    Cremation followed.






    Surviving are his wife, Amelia J. Shepherd, two daughters, Mrs. Edna Hellendrung, of West Allis,


    Wisconsin, and Mrs. Ruth McNally, of Milwaukee, and five sons, Harry Shepherd, of Los Angeles, and


    George, Henry. Robert, and Wendell Shepherd, of Milwaukee.


    "No one hears the door that opens,


    When we pass beyond our call.


    Soft as loosened leaves of roses,


    One by one our loved ones fall.


    From our chain these links have fallen.


    In our land their stars have set;


    But enshrined on memory's tablet,


    Their true worth we'll ne'er forget!"


    —(Signed) Walter A. Quincke, President.





    ——————————————————


    THE IMPORTANCE OF COMMON THINGS.


    –⸱––÷––÷––⸱–


    Address by R.W. Bro. T. H. Bath, J.G.W.


    ————


    I do not know how it affects you as Freemasons attending installations and hearing charges. I am always


    impressed when the charges are given in an effective manner, because each one of them symbolises some


    particular aspect of Freemasonry. If you read them over you will notice there are quite a large number of


    fine, sonorous words with a great deal of meaning. On the other hand there are quite a number of little words.


    If you examine it further you will find all the impressiveness and feeling of those charges depend almost


    entirely on those little words, because if you make an experiment and strike them out, you will find the


    charge reads without meaning, and it has no significance to you; the sonorous words lose all their effect. I


    have noticed this, not only in regard to the ritual of Freemasonry, but also in regard to good literature. I call


    those little words the handy men and maids of all work" of our language. They have some significance in


    making the ritual intelligible and impressive to you, as the ritual as a whole is impressive to all who


    understand it and what are our objectives in Freemasonry.


    When I think of the effect of those little words, I remember, too, they represent a genuine Anglo-Saxon basis


    of literature. There are lots of words and a great many of our big words we have taken from Latin and Greek,


    Norman, French. Arabic and other sources. In framing our language it has been built up on unconsidered


    trifles. The little words go back to the earliest of Anglo-Saxon days. Lots of simple words we use are also


    Anglo-Saxon that entirely express our feeling and our relations with those we love. We bring in big words


    just to give effect to our language. Those little words which I call "the handy men" are like common people


    at home on whom we depend in our daily intercourse and daily requirements of life. I think of them like the


    milkman who comes when I am in bed, or the engine-driver on the railways. When you put coal on the fire I


    think of the man in the mine as a common man who welds our nation together, and whose welfare is linked


    up with ours. It is rather a coincidence that those little words are Anglo-Saxon words, because those common




    people are those who have replaced the use of the Latin tongue and taught us to use English, and at the same


    time built up that spirit of resistance to oppression and a determination to stand for their rights, which


    represent the kernel and basis of that great self-sacrifice and defence which we associated with the people of


    Britain during the last six years.


    So I want to draw a moral that Freemasonry has to call upon the same qualities. It brings into its ranks people


    of all professions and all callings, many of them the handy men to help to make up the threads of social life.


    It is because as Freemasons from the very time we enter as E.A's., the idea of being tolerant, thoughtful and


    understanding to all about us that Freemasonry flourishes in British communities and in those others where


    those qualities are existent.


    So the next time you read your ritual just see how it sounds to you by leaving out the little words, then you


    will realise what the kernel of Freemasonry is: that there is a necessity for every one to remember we


    mutually depend upon each other. It is the province of Freemasonry to instil into the minds of its members


    those principles of tolerance, that thought for others, the determination to build a society with regard to the


    interests of others. If we do that we have no fear of all the threats and the terrible possibilities that are held


    before us in the newspapers. We can have confidence that Freemasonry, although comparatively a small


    section of the community, has an influence infinitely greater than its numbers, and we will help to build a


    society "where one by one the ancient fiends of wrong go out and leave men free."


    —"W.A. Craftsman::
    ——————————————————


    IN MEMORIAM.
    –⸱––÷––÷––⸱–


    W. BRO. WALCOT J. WOOD, P.G.B.B.


    ————


    We record with regret the death of W. Bro. Walcot John Wood, P.G.B.B., on 30th April last, at the age of 82.


    W. Bro. Wood was initiated in Avon Lodge, No. 185, Christchurch, in 1908, and subsequently affiliated with


    St. Albans Lodge, No. 2597, E.C., in which he served the office of Warden.


    He was responsible for the idea of forming a Lodge in Riccarton, and in 1925 became a Founder and the first


    Master of Lodge Riccarton, No. 276.


    W. Bro. Wood was honoured by Grand Lodge in 1945 with the rank of Past Grand Bible Bearer. He was


    elected an Honorary Member of Lodge Riccarton in 1946 on the occasion of the 21st Anniversary.


    W. Bro. Wood presided at the 21st Anniversary Meeting of Lodge Riccarto.n, No. 276, on 30th March, 1946,


    when the chairs were filled (as far as possible) by the original officers.


    For some years W. Bro. Wood was a member of Prince of Wales Royal Arch Chapter, No. 31. One of his


    chief Masonic interests was the Rose Croix Degree. He was a member of Beckett Rose Croix Chapter and


    served as M.W.S. about 1913, subsequently becoming Treasurer, and later was Recorder from 1929 to 1941.


    He was the first M.W.S. of Excelsior Rose Croix Chapter. No. 78. on its revival in 1925 and later Treasurer.


    He held the office of Recorder from 1929 till the time of his death.


    W. Bro. Wood held the 30°, and was probably the most enthusiastic Rose Croix Mason in Christchurch. His


    passing will be regretted by his many Masonic friends.


    ——————————————————


    GRAND MASTER VISITS WELLINGTON HOSPITAL.


    –⸱––÷––÷––⸱–


    The brethren who are in the Wellington Hospital had a very pleasant surprise recently. The Grand Master,


    who had been in Wellington consecrating Miramar Lodge, 'took occasion to go with W. Bros. McGee and


    Baty on their weekly visit to brethren in hospital, and did they get a thrill out of it! The following week,


    when again visited, the brethren were still talking about the kind thought behind the visit of the M.W. Grand


    Master. It did them a lot of good. Not only did he give kind words to our members, but to all those with




    whom he came in contact received a kind and cheery word. The Committee express their appreciation to


    M.W. Bro. E. C. Smith.
    ——————————————————


    STUDY THE DEGREES


    –⸱––÷––÷––⸱–


    Brother, don't just "take" the "degrees"! Study them! Learn them! If you don't you're cheating yourself! You


    are paying for them. Learn well their lessons! You will then appreciate their truth, beauty and deep


    significance. You'll be a better man, a happier man and a more useful citizen. The "Craftsman" who "gauges"


    his life in accordance with Masonic law will be a better son, a more understanding husband and father, a


    more loyal friend, and he will know the real joy of living. Masonry is not just a ritual, a club, a Lodge—it's a


    way of life, a plan for living. —"Masonic Beacon.-


    ——————————————————


    CRAFTSMEN—TAKE HEED.


    –⸱––÷––÷––⸱–


    Recently, there came to my attention a question, which, paraphrased, reads as follows: "What kind of a


    Lodge would my Lodge be, if all the members were just like me?" It might be well to post that statement in


    each ante-room so that all may be given occasion and opportunity to ponder over the thought suggested. It is


    a challenge to every inactive Mason. —"Exchange,"


    ——————————————————


    I AM HERE ONCE MORE. WHY?


    –⸱––÷––÷––⸱–


    (Ernest Crutcher, M.D., 32°, Los Angeles, Calif.)


    ————


    Life is endless. Death is more important than birth, though both are beneficent. Each man is an epitome of


    himself—a presentation of what he has been and become through ages of time. There is no time to soul. Soul


    never had a beginning nor can it have an end. Why am I back on earth? I never left its environs.


    Reincarnation is imperative. It is ours to promote and provoke unfoldment. There is never completeness, but


    constant evolution. To what end? Dinna ken. But ever on, developing individuality.


    In death we simply put aside an old suit. After a sojourn on the spirit world, munching and meditating our


    experiences, we are called again to birth for further opportunities and unfoldments. Each life is a grade in


    school. The new suit is marked with the old life and countless other lives. Its ugliness or comeliness is due to


    thoughts and acts of precedent careers. Thoughts are things. They are cemented to and declare our most


    secret ruminations. They create and mould, modelling form and features. Your outward and visible form


    declares you.


    Do you wish to come again? You cannot escape it. You never die. That is impossible. Death is not a "curse,"


    as declared by ancient theology, but a benison given by the same Goodness that gave birth. It is such silliness


    to declare that a newly created savage partaking of a forbidden fruit (not an apple, for apples did not come


    for thousands of years) was such disobedience that it should involve death. This seems absurd. Does not


    every living being die—animalcula, vegetable, animal, bird, man, star, sun, great universe? All undergo that


    change declared a "curse" by primitive Hebrew theology.


    Birth and death come from the same Graciousness. God is good. We should welcome death as a kindly


    visitor. It affords fresh opportunity for further unfoldment; individuation; character. That it is so universal is


    evidence that it is a salutary, beneficial. God-given opportunity for progress. The old body is worn out; or


    unfit for further habitation, for some reason. The spirit casts it off and is received by spirits that have


    preceded it out of modern existence, and much happiness prevails.


    "Past, Present and Future are but aspects of one continuous process in the Universe. In such evolution, birth


    and death fall into place as necessary phases of an eternally changing cycle which strives towards perfection


    of the immature soul. One life for a human being is but a fragment of his total experience. Death is a


    breathing spell."




    God is my Father. He gave me birth; He gives me death. Of what am I to be afraid? "I will lay me down in


    peace and sleep, for Thou, Lord, makest me to dwell in safety."


    The natural is but a projection of the supernatural, and the supernatural but culmination of the natural. With


    unfolding sense, we will progress in comprehension and adoration of the Creator.


    Some men, like the East Indian, have lived the life of every religion to find each leads to God.


    The infinite purpose of life is unfoldment; individuation; complexity; becoming different, with many


    constantly evolving new faculties and functions, which, in turn, provoke other specialisations, new


    capabilities and forces, added duties and complications. The meditative mind is stunned with the


    ramifications and enduring endlessness of it all. Nothing perishes, however it changes, nor does chance enter


    in these changes. Law governs; inscrutable law and destiny. "Man ever is, but always to be blessed."


    Sir Oliver Lodge said: "The ages of the earth's past seem to have been a sort of preparation for the life and


    the mind that now is, and for the mind that is to come, By faith we feel bound to suppose this:—that there is


    a deep plan and meshing in it all, and the ultimate outcome will be worth while." The erudite Jeans wrote:


    "The trembling Universe is balanced with unthinkable precision."


    Looking backward through the ages, we find a slow, constant evolution of Nature and all her works. There


    was no haste, lest the baking be spoiled. Slowness seemed imperative that the developing processes properly


    mould and formulate; requiring interminable time and cataclysmic upheavels.


    The scientific and religious modes of interpreting Nature are diverse; essentially antagonistic. Yet history


    shows science is an offshoot from religion. The motive of both is the same—to penetrate the unknown. The


    scientist seeks to know, the religionist wishes to believe. The one is freed by individuality, the other enslaved


    by his fear and superstition.


    The seeds of death inhere. It is predicated of all creation. There is no greater cause for anxiety, dread or


    apprehension of death than to fear the processes of physical growth—infancy, youth, manhood, maturity, old


    age, when we shuck off an outworn shell to assume for a time a spiritual vesture, with tenure of further


    education in perpetual unfoldment.—"The New Age."


    ——————————————————


    THE TRIANGLE OF LIFE.


    –⸱––÷––÷––⸱–


    (Charles L. Brooks, DD., 32°, Pauls Valley, Okla.)


    ————


    Geometrically a triangle is a figure formed by three lines intersecting by twos at three points. It has a triad of


    sides, a triad of intersections and a triad of angles. It is, therefore, a trinity; what one might call a triune-


    trinity, or three trinities in one. Were either factor wanting, a triangle could not be.


    Throughout the Bible, the idea of a trinity is conspicuous. The Godhead is a Trinity, the union of three


    hypostases, or persons, in One—the Father, the Son, and the Holy Spirit, so that all the three are one God as


    to substance, but three persons as to individuality. All those who subscribe to this view are called


    Trinitarians, while those who hold the belief that God exists only in one person are called Unitarians.


    Into the field of controversy opened by these and other interpretations of Scripture teachings. Freemasonry


    does not enter, requiring of its votaries only a belief in the existence of a supreme Being.


    Obviously man is a trichotomy, his nature being divided into body, soul and spirit. And, since his walk on


    earth began, he has been assailed by a trinity of evil—the world, the flesh and the devil. Even within his Pies


    there is a trinity—"the lust of the flesh, the lust of the eye and the pride of life."


    Behind these three principles of evil there are thre; personalities—the devil, the beast and the false prophet


    To oppose this trinity of evil there is a trinity of goo. —faith, hope and charity, inspired by the Holy Trinity.


    Likewise there is a trinity of life, which I have her: chosen to style "The Triangle of Life."


    This triangle, as viewed by Drummond, is found Millet's "Angelus." It will be recalled that the paintin:


    depicts the scene of a potato field, with a man and womai in it, surrounded by the implements of their toil. I


    the background is a church, with its spire pointing heavenward. The man and the woman stand in the attitude




    of worship, with hands folded and heads bowe.' as the bell has sounded the call to prayer. Mr. Dru mond


    styles these—work, love, God—the elements of complete life.


    Centuries ago the Prophet Micah saw the triangle in this wise: "He hath showed thee, O man, what is good;


    and what does the Lord require of thee, but to do justy, to love mercy, and to walk humbly with thy God?”


    Justice, mercy and humility—these three—made up a complete life, as he viewed it.


    The three bounding lines of the triangle as Ezekiel saw it were humility, self-respect and sympathy, as the


    following quotations from him clearly reveal: (a) "And when I saw it, I fell on my face." This is humility. (b)


    "And he said unto me, Son of man, stand on thy feet." This is self-respect, (c) "And I sat where they sat."


    This is sympathy.


    In my judgment this is the perfect triangle. Let us study it.


    The Psalmist declares, "The reverence of the Lord is the beginning of wisdom," which is also voiced by


    Ezekiel in his, "And when I saw it, I fell on my face." And was as it he saw? "The appearance of the likeness


    of the glory of God." Always, when one envisages the glory of God, humility follows. It was the experience


    of Moses at the Burning Bush, of Isaiah in the Temple at Jerusalem, of Daniel by the river, Ulai, of Saul of


    Tarsus on the Damascus road, and of the Beloved Disciple on the Isle of Patmos.


    It has been the task of religion to search out and enumerate the most deadly sins which beset the human soul.


    As a result of this search, seven have been listed, and pride heads the list. The Scriptures say, "Pride goeth


    before destruction, and a haughty spirit before a fall." Through pride the angels fell. By it our first parents


    Iost their estate. Jesus denounced it, because it closes the door to any possible approach to God.


    "Why should the spirit of mortal be proud?" Who can stand in the Manger at Bethlehem and be proud'? Who


    can picture Jesus at the carpenter's bench at Nazareth and be proud? Who can look on Golgotha and be


    proud? Who can watch the mad dogs of the world as they clutch at one another's throats in their lust for


    spoils and blood, and be proud? Who can view the fields of carnage in World War II and be proud? Who can


    witness the bitter strife now going on between labour and management in in our own land and be proud?


    In view of "man's inhumanity to man," one might well join the Psalmist in his earnest appeal: "Lord, make


    me to know mine end, and the measure of my days, what it is; that I may know how frail I am."


    The second side of the triangle is self-respect. Ezekiel puts it, "And he said unto me, Son of man, stand upon


    thy feet." Man made in the image of God is not to be stripped of all serious worth. There is a proper humility,


    but man is not always to be prostrate. There comes a time when he must stand on his feet and face the East.


    There are two humilities—the humility of the son and the humility of the slave. God can have no communion


    with a man puffed up with pride, nor with one who feels that he is only a "worm of the dust."


    The last side of the triangle is sympathy, which is a compound of the Greek sun, "with," and pathein, "to


    suffer," meaning "to suffer with." As Ezekiel phrases it, "And I sat where they sat." To whom does he refer


    by "they"? His own countrymen. And where did they "sit"? By the rivers of Babylon. In other words, they


    were in exile. Being a prophet, Ezekiel could have remained be hind; but he chose to go into exile with his


    brethren. When he witnessed their miseries, saw them hang their harps on the willows and refuse to sing, his


    heart was touched with a tender compassion. He suffered with them; "sat where they sat."


    Humility, self-respect and sympathy—these three; but the greatest of these is sympathy. Never since time


    began was the world so sorely in need of it. I have lived through three great wars—the Spanish-American,


    World War I and World War II, and I regard this last as the most tragic of all. In it I have two sons, one son-


    in-law and one grandson, two in the army and two in the navy; all of them have been overseas and are still in


    the service. None but a parent who had sons in all that hell in Europe and the South-west Pacific can begin to


    appreciate the agony of soul I endured through those long dark nights. On every side we are witnessing some


    of the casualties as our boys are coming home. What a responsibility we have to them, and we are not worth


    a tinker's dam if we do not measure fully up to it. "There are lonely hearts to cherish as the days are going


    by." We who are strong ought to bear the infirmities of the weak. Our strength belongs to them and our sight


    to the blind; our knowledge to the ignorant and our health to the sick. —"The New Age."






    ——————————————————


    THE FRIENDLY STARS.


    –⸱––÷––÷––⸱–


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


    ————


    In Freemasonry there is much to be learned about the terrestrial and celestial spheres. However, this learning


    can be added to materially through the schools and libraries which have sources of information far beyond


    the possibilities of our endeavours. Today we have many advantages, and we do get a reminder of the


    different avenues of learning which we may pursue with pleasure and mental profit through the medium of


    books.


    For example, let us consider the stars. As we look out upon the heavens, it appears that there are a multitude


    of stars. But there are, in reality, only three or four thousand stars visible to the naked eye, and only about


    one thousand are visible at any given time, from any particular location.


    We can pick out the brightest stars and easily learn their names. We can become familiar with Polaris,


    Dubhe, Capella, Rigel, Betelgeuse, Aldebaran, Sirius, Procyon, Arcturus, Spica, Castor, Pollux, Deneb,


    Vega, Altair, and Regulus. These are names of stars which have been so often referred to in poetry, in the old


    writings and scriptures, and frequently in the works of Shakespeare.


    It is good to think about this marvellous planet on which we live, and it is good to gaze into the heavens by


    which we are surrounded. The heavens and earth together fill one with unspeakable awe. If a man cannot feel


    reverence in the presence of all that is represented by the Two Globes, there is something lacking in his


    nature. Time flows over some men as water flows over a stone; to others a single hour may bring a new


    depth of experience and open new vistas of vision.


    The stars are in a fixed position and form a pattern which is distributed about the North Star. Planets revolve


    about the Sun, but do not appear to us in fixed position throughout the year. Stars twinkle, but planets shine


    with a steady light. Earth is one of the eight planets moving about the Sun, Each planet, when visible, attains


    brightness greater than any of the stars.


    Because of the method of rotation of our Earth, the sun appears to rise and set. The stars also appear to rise,


    and they come to a relative position four minutes earlier each day, or two hours earlier each month. The


    Moon rotates about our Earth in 27.3 days. Each Star is said to be a Sun, having its own system of planets


    and satellites in conjunction and rotation. Our own Sun is one of the Stars of the universe.


    True North is found by locating the North Star, which is properly named Polaris. The Big Dipper is


    composed of seven stars. Counting from the end of the handle as one, the last two stars are known as the


    pointers, for they always point to the North Star. The distance between the pointers is 5 degrees, and the




    distance from the last pointer to Polaris is 25 degrees. This last pointer is named Dubhe. Moving from Dubhe


    to Polaris and then at right angles away from the handle of the dipper, a distance of 45 degrees, we come to


    Capella. This star is part of a five-point shield, and is said to be 140 times as large as our Sun. The distance


    to Capella is so great that it takes forty years for the light to reach us. Past Capella, another 50 degrees, we


    come to Betelgeuse, which is in a group known as Orion. On the opposite side of the Orion group from


    Betelguse, is Rigel, the brightest star of the Orion group. At the middle of Orion are three stars in a row, only


    2 or 3 degrees apart. These point leftward to Sirius, which is our brightest star. In the other direction, the


    three stars point toward Aldebaran. Above Sirius is Procyon, and farther in the same direction are two stars


    known as Castor and Pollux, usually designated the Twins.


    Sections of the celestial sphere have names in the same manner as states. Thus, Castor and Pollux are within


    a section named Gemini. At the time of this writing, we have the two planets, Mars and Saturn, in


    conjunction with Castor and Pollux. The almanac or calendar indicates "Mars in Gemini," and "Saturn in


    Gemini." They are very beautiful in appearance, Mars having a red colouration. In the East they have a form


    somewhat similar to that of a calabash pipe, and as they move across the sky the formation becomes


    inverted, until they hang in the West like the form of a waterfall.


    Referring again to the Dipper, if we move along the direction of the handle, which describes a curve, or arc,


    we come to Arcturus at a distance of 30 degrees from the end of the handle. This star is said to have a light


    power one thousand times as great as that of our Sun, but the distance is so great that light takes a hundred


    years to reach us.


    Past Arcturus, another 30 degrees in the same direction, we come to Spica. At the time of this writing we


    have near Spica the planet named Jupiter, said to be twelve hundred times as large as our Earth. The almanac


    or calendar indicates "Jupiter in Virgo" for a great part of the year 1946.


    The Big Dipper rotates about the North Star in a counter-clockwise direction. Between ten o'clock in the


    evening and six o'clock the next morning, the Dipper rotates more than 90 degrees. Moreover, the Dipper is


    in different positions according to the seasons of the year. But always the two pointers indicate the direction


    to the North Star. Navigators check their positions by reference to the fixed stars. By reading the angles of


    direction on their instruments, and referring to tables, the latitude and longitude are indicated.


    The stars are your friends; you should learn to call them by their names.


    It is said that two men were looking together at the stars. One said, "Just think, there are so many, many


    stars, as seen by the telescope, and Man is so small in comparison." The other replied, "Yes, but Man made


    the telescope." —"The New Age."


    ——————————————————


    ITALY'S NAVY SURRENDERS AT MALTA.


    –⸱––÷––÷––⸱–


    (By J. Fairbairn Smith, F.P.S., Editor of "Masonic World.")


    ————


    [The most bombed spot in the world—Malta—has always been a popular port of call for American Naval


    vessels. In the old days a common phrase among United States Naval men was "Go to Malta and be made a


    Mason."]


    Bomb-battered, besieged and bloody for nearly three years, Malta, British outpost of the Empire in the


    Mediterranean, never gave up, and today, having bound up her wounds and started the gigantic task of


    rebuilding, she has now taken on a new role. A few months ago this most bombed spot on earth changed its


    defensive war policy for an offensive one, and now acting in the capacity of conqueror she accepted the


    surrender of the Italian Navy.


    When Italy entered the war in June, 1940; this eight-by-seventeen-mile island's number appeared to be up,


    but the island hung on in the face of growing onslaughts. The really heavy attacks began after the Germans


    came in force to Sicily and North Africa. Day after day 150 to 200 bombers pounded Malta. Thirteen


    thousand tons of bombs fell in a year. By this time last year three-fourths of Valetta's buildings were


    unusable. The island had been under attack 12 hours a day.




    Then, last May, British Spitfires were flown to the island by the American carrier Wasp. They saved the day.


    From then on German and Italian plane losses soared.


    Thanks to Malta's resolute defences and great rock caverns, casualties had been fewer than Axis airmen


    killed.


    Malta has long been intimately connected with the Masonic Institution and this in spite of the fact that in


    1840, Pope Clement XI issued a Bull against the Fraternity and forbade meetings on the island. Prior to 1740


    Masonry in Malta was governed by the Order of the Knights of Malta, and in consequence they were not in


    favour of the papal order, but could do little to set it aside. The Order of Malta is at the present time a part of


    the Knights Templar system of America.


    In 1771 an independent Lodge was formed by members of the Order, and Tommasi and De Lovas, both


    Grand Crosses, served respectively as Worshipful Master and Deputy Master. The other officers of this


    Lodge were also members of the Order of Malta. The Lodge was legally constituted by the Grand Lodge of


    England, March 30, 1789, and named St. John's Lodge of Secrecy and Harmony.


    It is of particular interest to American Masons to know that among the many distinguished Americans who


    have been made members of the Masonic Fraternity in Maltese Lodges are a great many naval men. It was


    here that America's first Admiral, David G. Farragut, first saw Masonic light, as did Commodore Thomas


    McDonough, hero of Lake Champlain, and Captain James Lawrence, whose dying words were "Don't give


    up the ship." In those days a common phrase among naval men was, "Go to Malta and be made a Mason."


    Commodore Stephen Decatur, hero of Algiers and conqueror of the Barbary Pirates, and John Howard


    Payne, author of "Home, Sweet Home," are known to have visited Lodges on the island.


    The cockpit of war for centuries, Malta has been one of the most hotly contested spots in today's world


    conflict. As the eagle's nest of giant Wellington and Blenheim bombers that have raided Axis convoys trying


    to bring reinforcements to Rommel's desert forces, Malta was the key to the whole Mediterranean war


    theatre. Its harbour at Valetta was the refuge and refuelling depot for the Allied fleet units that stalked the


    Axis navies.


    In retaliation, Malta, and its two tiny neighbours Gozo and Comino, have been bombed over 3000 times. No


    longer and not much wider than Manhattan Island, and only 20 minutes' flying time from the former hostile


    air bases in Sicily, it was bombed almost consistently since the war began—perhaps the most terrible


    drubbing ever handed out to one spot in the history of the world.


    Stubbornly sticking to their war-lashed island, the 270,000 men, women and children of Malta virtually lived


    on a battlefield. Today hardly a house or field remains unscarred. Driven from the surface of the earth, the


    Maltese went down deep into the catacombs and caves that have existed from the time of the Crusades. No


    bomb reached them, but they gave up all semblance of normal living.


    On the surface the British garrison pointed the snouts of anti-aircraft guns skyward to hang a curtain of death


    around all Malta. On the runways, swift, lethal Spitfires and Hurricanes roared past bomb craters to take on


    the attacking Stukas and Messerschmitts. Slugging back night and day, Malta cost the Axis over 2000 planes,


    and now the bad times are over and the first tangible reward of the superb courage of the people is the


    surrender of Italy's Navy.


    The desire for the possession and use of Malta has caused it to be the scene of many sanguinary and bloody


    struggles. Nations and peoples and religious faiths have sought to conquer it and make it serve their interests.


    The great Napoleon on his way to the claimed conquest of Egypt and the East in 1798 regarded it as so


    important that he turned aside to capture it. The French retained possession of it until 1800, when the British


    by force of arms acquired it and dispossessed the French. They promptly made it a great naval base in which


    to command and dominate their Mediterranean Sea route to India. The magnificent harbour in the island, one


    of the greatest in the world, admirably serves the purpose of a naval base. In it vessels may be sheltered from


    the storms and needed repairs made.


    Its beautiful capital of Valetta, which was built by the Knights of St. John of Jerusalem at enormous expense.


    and was likewise the seat of their Government, is located upon the grand harbour.


    It was first settled by the Phoenicians about the 16th Century B.C.. Of this settlement there are numerous


    archaeological remains. The Phoenicians were succeeded by the Greeks about 736 B.C., who named it




    Melita; then followed the Carthaginians; then followed the Romans, who left many remains of their


    occupancy; then followed the Vandals, Goths, and again the Greeks; then the Arabs; then the Normans, and


    then it was politically attached to Sicily until 1530 A.D., when the Emperor Charles the Fifth ceded it to the


    Knights of St. John of Jerusalem. During their occupancy of 268 years, they built the capital city of Valetta,


    named in honour of Jean de Valett, the Grand Master, who successfully defended the island against the Turks


    in 1565.


    The Knights rendered invaluable service to Christiandom in checking and chastising the Barbary Pirates and


    in defending the island against the incessant attacks of the Turks.


    In 61 A.D., St. Paul was shipwrecked on the island as recorded in the Acts of the Apostles. This fact, and the


    occupancy by the Knights of St. John, gives to the island an intense interest to all of Christian faith.


    The rise to great power of the Christian States of Europe with their intense spirit of Nationalism and the


    decline of the Turkish power, brought to a close the warlike activities of the Knights. Their mission of


    protecting Europe and the Christian Faith from the Turks and the infidels was ended. The Order, therefore,


    entered upon a period of decadence, which had so far progressed that in 1798 the island was surrendered by


    the Knights to Napoleon almost without a struggle, and the scarlet banner of St. John with the white cross


    upon it, which had proudly floated over the island for 268 years, was lowered, never again to be raised as in


    the days of their greatest glory. Thus passed out of existence this great and noble Order.


    Its history and memory are preserved in the Commandery of Knights Templar by the Order of Malta. The


    Knights Templar is a Christian Order, founded upon the Christian religion and the practice of Christian


    virtues, and to which all Masons of that faith may become members.


    Malta's modern Masonic history began with the


    appointment of Waller Rodwell Wright, British


    Consul in the Ionian Islands, as Provincial Grand


    Master. Under his leadership and direction


    Masonry grew and prospered. The present oldest


    Lodge—St. John and St. Paul—received its


    dispensation April 15, 1815, and is still on the rolls


    of the United Grand Lodge of England as No. 349.


    There are today seven English, two Irish and one


    Scottish Lodges in existence. Royal Arch Masonry


    is also represented by several Chapters.


    Thus is Malta, G.C., in the year of our Lord 1943.


    The initials stand for the George Cross, awarded


    by Past Grand Master, His Majesty King George


    VI of Great Britain to the entire population for


    their heroism against siege and barbarism.


    —"The South Australian


    Freemason."




    ——————————————————


    HAWKES BAY NOTES.


    –⸱––÷––÷––⸱–


    Lodge Lion, No. 114, held their Installation meeting on 17th April, when the attendance was without doubt a


    record, there being over 60 P.Ms. present. The Prov, G.M., R.W. Bro. Edgar C. HurdsfieId, conducted the


    ceremony, and he was accompanied by a large number of present and past Grand Officers. The newly-


    installed W.M., being of Shetland birth, was the recipient of a model of the Viking Galley, which was


    presented during refectory proceedings with the customary traditional ceremony known to Shetlanders.


    At the regular monthly meeting of Services Lodge of H.B., No. 313, held on 13th April, the Ohakea Services


    Lodge paid an official visit and conducted the ceremony of the evening. The W.M. of Ohakea Lodge was


    accompanied by about twenty officers and brethren, who made the journey from Palmerston North, returning




    the same evening after the meeting. It is sincerely hoped this will be the commencement of an interchange of


    annual visits by these two Service Lodges.


    The May meeting of Lodge 313 was held on 9th May, when two candidates were initiated. The work was


    carried out in a very efficient manner, and this young Lodge is to be complimented on the progress it is


    making. An excellent type of candidate is coming forward.


    The quarterly regular meeting of H.R. Research Lodge, No. 305, was held at Abercorn Lodge, No. 30,


    Waipawa, by kind invitation of W. Bro. F. M. Ticknor, W.M. of Lodge Abercorn. W. Bro. W. G. Bate


    presided over a very large attendance. The evening's work was devoted to questions and answers, which


    proved most interesting and instructive, concluding with the usual refectory proceedings.


    W. Bro. A. H. Sivewright, W.M., presided over the April meeting of Lodge Te Mata, No. 298, when an


    initiation ceremony was worked. Among the large number of visitors present was Bro. T. Cartwright, of


    Wellington, a blood brother of the candidate, who gave a most interesting talk in the refectory on the


    universality of Freemasonry. This Lodge is making very many improvements to its property and has


    acquired additional land to enable safeguarding future building additions. Rehearsal meetings as well as


    regular meetings are particularly well attended.


    Lodge Napier, No. 268, is being kept busy with degree work, and like many other Lodges in the H.B. district


    is resorting to Emergency Meetings so that progress in the Craft be not hindered.


    The Installation meeting of Heretaunga R.A. Chapter. No. 38, was held on 4th May, when Ex. Comp. A. L.


    Baker was installed as First Principal Z., and Ex. Comps. Henry de Denne and J. T. Duck were invested as


    Second and Third Principals respectively. R.E. Comp. T. Rowe, Grand Supt., conducted the ceremony, and


    he was assisted by a number of present and past Grand Chapter officers and P.Z's. V.E. Comp. A. K.


    Johnston (G.D.C.) was in attendance as Grand Director of Ceremonies. There were also present repre-


    sentatives from Rawhiti, Bedford and Victoria Chapters, the attendance being the largest seen at a R.A.


    meeting for many years.
    ————————————————


    TARANAKI NOTES.


    –⸱––÷––÷––⸱–


    The two outstanding features of the Installations held thus far this year in Taranaki are (1) the large


    attendance of Grand Lodge Officers, present and past, and (2) the marked improvement in the manner of the


    Presentation of the W. Tools to the newly-installed Masters; in nearly every case the W. brethren concerned


    used the correct ritual.


    Patea Kil. Lodge at their May meeting worked a Third Degree, whilst in the refectory an interesting address


    was given by W. Bro. J. N. Anderson.


    There was a large attendance of members at the April meeting of Lodge Moa, when the new W.M., W. Bro.


    W. L. Sutton, took the chair for the first time since his installation. The 3rd Degree was worked and the


    general opinion expressed was "A very successful evening." The waiting list is still lengthy.


    On 4th May Lodge Whangamomona received an official visit from Lodge Te Henui. Two E.A.'s were


    "passed" to the Second Degree, one being brought by the visitors; the other belongs to the home Lodge.


    At the recent meeting of Ikaroa Lodge 28 members and eight visitors were present, including the W.M. and


    some officers of Lodge Manaia, also W. Bro. Parker, of Lodge Ruataniwha. A member of the Lodge who is


    leaving the district was given a special toast and good wishes. Two members have passed to the Grand


    Lodge above; one. Bro. S. T. Richards, was one of the victims of a fishing fatality at Pihama, the other Bro.


    Metcalf. who passed away suddenly while at his work. The W.M.. W. Bro. Weaver, read the Masonic


    Service at both funerals. That of Bro. Metcalf was at Palmerston North, when a party of seven made the trip


    to that town for the funeral.


    The Opunake R.A. Chapter at their last meeting exalted a brother of Lodge Kaponga to the R.A. Degree. Ex.


    Comp. Cross—"H." of Brooklyn Chapter—was welcomed as a visitor. This was a particularly happy visit.


    Ex. Comp. Cross, having been brought up in this district, was able to meet many old friends and also to make


    many new ones. The officers for the coming year were nominated. The meetings are well attended and


    everyone is pleased with the progress the Chapter has made during its first two years.




    At the May meeting of Lodge Te Henui. two E.A.'s were passed to the Second Degree by the W.M., officers


    and brethren of Whangamomona Lodge. A ballot for two candidates, and an emergency meeting to raise Bro.


    W. A. K. Smith completes a full month.


    Lodge Hawera met on 7th May. Ceremonial work was an initiation, and two candidates were balloted for.


    V.W. Bro. Rev. A. M. Niblock, P.G.Lect., gave an impressive address on the "First Degree."


    The Installation of Bro. H. Bayliss as W.M. of Lodge Manaia and the investiture of officers took place on


    13th May. Good attendance and smooth working characterised the ceremony in the Temple. The refectory


    proceedings were quite up to the high standard set by this Lodge in the past. Two candidates were balloted


    for at this meeting.


    Stratford Lodge is well away with the new year's work, with a very full programme ahead, there being three


    brethren waiting raising, one passing, and three for initiation. Two others are being proposed.


    Rose Croix H.R.D.M.—The event of the month was the visit of the Grand Inspector-General—V.Ill. Bro. Sir


    Stephen Allen, D.S.O., 33°.


    The Taranaki and Pukekura Chapters arranged their respective meetings to suit the convenience of the


    G.I.G., to enable him to visit both Chapters with one journey from Auckland. Good meetings and large


    attendances at both places.


    At Taranaki Chapter a candidate was perfected. The attendance was very good, every seat in the Chapter


    room being filled.
    ——————————————


    RUAPEHU NOTES.


    –⸱––÷––÷––⸱–


    A Lodge of R.A. Mariners was opened by the members of the Manawatu Chapter in April. V.Ex. Comp. T.


    B. Worral was installed as W.C.N. and several Companions were elevated. It is the intention of the Chapter


    to open a Lodge of the Red Cross of Babylon in May and to install V.Ex. Comp. P. W. Morris as M.E.C.


    Ohakea Services Lodge continues to prosper. W. Bro. H. B. Swales, W.M., is making up some leeway in


    visiting a few Lodges before the Installation in June.


    The W.M. of Lodge Awatea had an excellent attendance at his first meeting, when one candidate was


    initiated and two joining members elected. W. Bro. P. W. Morris. P.A.G.D.C., as Secretary, still maintains


    the interest of his brethren in his "personal notes" on the Lodge summonses.


    W. Bro. A. S. Guthrie was re-installed as W.M. of Lodge Moutoa by R.W. Bro. J. A. Nash, Prov.G.M.. on


    24th April. W. Bro. W. P. Morris, P.A.G.D.C., acted as D.C., and a very large attendance of members and


    visitors was present.


    It is understood that Lodge Rongotea is considering extending its premises. No wonder, if the attendance at


    the April meeting is any criterion of the interest taken in Lodge Rongotea by its members. W. Bro. W. A.


    Churchill. W.M., and his officers worked a Third Degree, three candidates were elected members, and there


    was a large attendance of visitors.


    Lodge Feilding had quite a busy meeting in May. Besides the Degree work, arrangements were made for the


    annual social evening, which is always an outstanding success, and this year, under the direction of the


    W.M., W. Bro. W. G. Hooper, and that energetic Secretary, W. Bro. M. Hausmann, should eclipse all


    previous efforts.


    To initiate two candidates was the W.M.'s first effort at the Manawatu Kil. Lodge last month. W. Bro. W. E.


    Anderson, W.M., and his officers acquitted themselves in an excellent manner, and three candidates were


    proposed for initiation.


    W. Bro. J. I. Morgan, W.M. of Ruapehu Lodge, received the W.M. and brethren of the Ohakea Services


    Lodge officially at his May meeting. The ceremony of Initiation was conducted and the visitors and brethren


    entertained to a very enjoyable hour in the refectory.


    By the time these notes are printed, Lodge Manchester will have had its Installation meeting, when R.W.


    Bro. J. A. Nash, Prov.G.M., will install Bro. A. R. Gibson as W.M.


    At the May meeting of Rangitikei an Initiation ceremony will be carried out by the W.M.. W. Bro. L. R.


    Vile, and his officers,




    ——————————————


    SOUTHLAND NOTES.


    –⸱––÷––÷––⸱–


    The constitution and dedication of the Lodge of Remembrance, No. 318, was held in the Freemasons'


    Temple, Invercargill, on 27th April in the presence of an attendance of about 350 brethren. The ceremony


    was conducted in a most impressive manner by M.W. Bro. E. C. Smith, Grand Master, ably assisted by W.


    Bro. F. J. Logan, A.G.D.C., and a number of Grand Officers. The ceremony of installing the Master


    Designate, Bro. A. F. R. Crawford, was carried out by R.W. Bro. J. D. Campbell, Prov.G.M., and his Grand


    Officers.


    The two ceremonies were carried out with an outstanding impressiveness truly in accordance with the


    highest traditions of the Craft. An excellent choir, conducted by W. Bro. H. E. Weston, P.G.Org., with Bro.


    A. V. Jaquiery at the organ.


    The establishment of The Lodge of Remembrance, No. 318, provides the city of Invercargill with its sixth


    Craft Lodge. This is a "Service" Lodge and completes the chain of Service Lodges in the main centres


    throughout the Dominion.


    M.W. Bro. T. M. Rankin, P.Pro G.M., and Past Masters on 16th May conducted the Installation of Bro. T. S.


    Grose as Master of Lodge St. John, No. 94, and the investiture of his officers.


    The W.M., officers, and a good following of brethren of Lodge Oceanic, No. 154 (Dunedin), paid a fraternal


    visit to Lodge Southern Cross, No. 9, and worked the First Degree. The ceremony was carried out with


    dignity and impressiveness, to the full satisfaction of the large attendance present. The next morning


    (Sunday) the Dunedin visitors and a number of members of Southern Cross, No. 9, attended morning tea at


    the Temple, and then went for an extended motor trip around the environs of Invercargill, a most interesting


    trip.


    E. and P. Bro. A. F. R. Crawford, M.W.S., and officers of Murihiku Rose Croix Chapter, No. 36, conducted


    the ceremony of Perfection at the quarterly meeting of the Chapter held on 29th May.


    Arrangements are well in train for the establishment of a new Craft Lodge at Gore. No doubt this will be put


    into effect before the term of M.W. Bro. E. C. Smith as G.M. expires.


    Bro. R. F. Gillespie was installed Master of Lodge Taringatura, No. 100 (Lumsden), by R.W. Bro. J. D.


    Campbell, Prov.G.M., on 11th May, in the presence of a splendid attendance of members and visitors.


    This was the final meeting in the Southland Territory attended by M.W. Bro. F. A. Steans, P.Pro G.M., prior


    to leaving for Nelson, where he intends to take up his permanent residence. This well-known brother


    celebrated his 89th birthday on 14th May.


    Past Masters of Lodge Switzers, No. 223, are attending to the affairs of the Lodge during the absence of the


    W.M., W. Bro. R. J. Lindsay, who is residing at Invercargill.


    Ven. Preceptor A. C. Ford and officers of the Southland Knight Templars initiated a well-known member of


    The Lodge of Remembrance, No. 318, at the quarterly meeting held last month.


    Southern Cross Royal Arch Chapter, No. 3, with V. Ex. Comp. F. J. Logan, Z., in the chair, worked the R.A.


    ceremony at the regular convocation held on 22nd May.


    The following evening a visit was paid to Wallace Chapter. No. 34, and the ceremony of the Mark Degree


    worked by W.M.M. A. W. G. McKee and his officers.


    W. Bro. Macauley, W.M. of Lodge Southern Cross, No. 9, accompanied by his officers and a number of


    brethren, paid an official visit to Lodge Wairaki, 145, last month.


    M.W. Bro. E. C. Smith, G.M., attended the Installation meeting of Lodge Hercules, No. 36 (Tapanui), on


    11th May. Unfortunately this clashed with the Taringatura Installation and so prevented his attendance at that


    meeting.


    A Past Master from a Java Lodge has been present at several Craft meetings during the past month.


    The Grand Master and several members of Grand Lodge resident in Southland intend being present at the


    forthcoming Dedication of Lodgeroom to be conducted by the brethren of Lodge St. John, No. 84 (Mosgiel).





    ——————————————


    OTAGO NOTES.


    –⸱––÷––÷––⸱–


    The month of April has been a quiet one regarding Installations, there being two only to attend.


    On 6th April the Prov. G.M., R.W. Bro. Harold Archbold. accompanied by M.W. Bro. W. Lischner, P.G.M.,


    V.W. Bros. C. G. Hedge, Pres. B. of G.P., T. L. Gillon, G.D.C., and H. S. Bingham, P.G.D.C., made the trip


    to Middlemarch and conducted the ceremony of installing Bro. T. F. Cockburn as W.M. of Lodge Strath


    Taieri, No. 199. It proved to be one of the most successful meetings the Lodge has experienced in years and


    augurs well for the future. There was a large attendance of brethren and visitors, many of the latter travelling


    long distances to be present. Refectory proceedings were of a high order and greatly enjoyed and appreciated


    by all present.


    The annual meeting of The Service Lodge, No. 237, was held as usual an Anzac Day, and in every respect


    came up to the high standard associated with this enterprising Lodge. The ceremony of installing Bro. Robert


    Taylor as W.M. was held in the morning and conducted by R.W. Bro. Harold Archbold, Prov.G.M., assisted


    by officers of G.L., in the presence of a goodly number forming the Board. On resuming proceedings in the


    evening, a large number of visitors from all parts of the district were received, which fully extended the


    seating accommodation in the Temple. The R.W. Prov.G.M., with over twenty G.L. officers, was then


    received with customary honours. At this stage the usual Anzac Commemoration Service was conducted by


    the W.M. (W. Bro. R. Taylor), and all present were deeply impressed by the simplicity, solemnity and


    dignity of this fine service. The Installation ceremony and investiture of officers was then proceeded with.


    An excellent banquet was laid in the refectory, a feature being a delightful display of cut flowers, supplied by


    Bro. Passmore, which was greatly admired.


    Apart from these two meetings. Masonic activity in the district consisted of Degree work in the various


    Lodges, and from reports received it is obvious that many Lodges are still experiencing a very busy period,


    and emergency meetings to cope with the influx are numerous.


    Our brethren in North Otago report steady progress, and candidates are coming forward regularly, and while


    emegency meetings may not be necessary, the Lodges have plenty of work ahead and the affairs of the Craft


    are in quite a healthy state in this district.
    ——————————————


    CHRISTCHURCH NOTES.


    –⸱––÷––÷––⸱–


    The Installation meeting of Lodge Shirley, No. 263, was held on 14th May, when Bro. Frank Wright, S.W.,


    was installed as Master by R.W. Bro. A. J. Jones, Prov.G.M., assisted by officers of Provincial Grand Lodge.


    Lodge Canterbury Kilwinning held an emergency meeting on 11th May, when W. Bro. Wm. C. Crotty,


    Master of Lodge Geraldine, No. 27, visited with his officers and worked the Second Degree, the officers of


    Lodge Geraldine occupying the Chairs for the evening. There was a large attendance.


    The bimonthly meeting of the Masters' and Pastmasters' Lodge, No. 130, was held on 15th May, when a


    paper was read by V.W. Bro. Dr. Ross Hepburn, G.Lect., on the Symbolism of King Solomon's Temple.


    There was a large attendance and a good discussion. Three full members and 50 associate members were


    elected. A number of letters were received expressing appreciation of the meeting held in Greymouth on


    23rd March. A considerable number of West Coast brethren have applied to join as Associates since this


    meeting.


    The Installation Meeting of Lodge Concord, No. 39, was held on 22nd May, when Bro. J. Papps, S.W., was


    installed as Master by R.W. Bro. A. J. Jones, Prov.G.M., assisted by officers of Prov. Grand Lodge.


    Excelsior Rose Croix Chapter held its regular meeting on 30th May, when the M.W.S., E. and P. Bro. R. T.


    Sladen, admitted one candidate. The Chapter was in mourning for the death of the Recorder, Ill. Bro. Walcot


    J, Wood, 30°, Suitable tributes to his memory were paid by the M.W.S. and brethren.


    At the regular meeting of St. Augustine Cryptic Council on 29th May. Ill. Comp. H. A. Coutts was installed


    as T.I.M. by T.I. Comp. J. A. Stables, G.Z. Ill. Comp. F. J. Shanks was invested as Depute Master and Ill.


    Comp. N. S. Kirby as Principal Conductor of Works.




    Thistle Lodge, No. 113 (Ashburton), is still having enthusiastic meetings. March attendance was a record for


    the Lodge. The W.M. was ably assisted by a number of his P.M's. and W. Bro. D. F. C. Milne, I.P.M. of


    Ashburton Lodge, 1811, E.C. A feature of the evening was the visit of W. Bro. Grenfell, W.M. of Crown


    Lodge, supported by 31 of his brethren. Other visitors included W. Bro. W. Chatterton and brethren from


    Ahurewa Lodge. No. 181, W. Bro. T. Beckett and brethren from Lodge Waihora, No. 141. Geraldine and


    Aorangi Lodges were also represented. The refectory proceedings were brightened by community singing


    and vocal items, and altogether this was a night to be remembered.
    ——————————————


    WESTLAND NOTES.


    –⸱––÷––÷––⸱–


    For some years past the Annual Roll Call at Lodge Mawhera has been a feature of the Coast meetings, and


    the May meeting saw a large attendance of members and visitors. Prior to the Roll Call itself, a ceremony of


    acknowledgment of Bro. T. Learmont as the oldest member created a great deal of interest. A special ritual


    had been written for the occasion, illustrating the lessons of the three Degrees, and the ceremony was carried


    out in a very impressive manner, making a great effect on all present, including the "candidate." Following


    this the Roll Call proper was undertaken, the most noticeable feature being the number of the old members


    who responded. This is a very happy thought of Lodge Mawhera which assists to maintain their interest in


    the Lodge. The older members also took the major part in the refectory proceedings, and an exceedingly


    happy evening was spent.


    Great interest is being taken in the West Coast Masonic Research Group, and the first meeting, to be held on


    15th June, is being looked forward to with a great deal of interest. Delegates from the three Greymouth


    Lodges have been appointed to form a Committee of Management, and they are full of enthusiasm. Some


    questions have already been forwarded, and others are looked for, so that an interesting and instructive


    meeting should take place. This is an experiment on entirely new lines, and it behoves all West Coast


    brethren to give it their hearty support. Meetings are held in the Masonic Hall, Greymouth, on the third


    Saturday in each alternate month.


    The long waited for Consecration of Waro Lodgeroom at Blackball is now imminent, but as the "Craftsman"


    goes to press before the event, it is not possible to give an account of it before next issue. Great preparations


    are being made for the reception of M.W. the Grand Master and other Grand Lodge officers, and it is


    expected many visitors from other districts will be present.
    ——————————————


    NORTH CANTERBURY NOTES.


    –⸱––÷––÷––⸱–


    Southern Cross, No. 6, has a heavy programme of work on hand at present. V.W. Bro. Rev. E. Drake has


    been appointed this Lodge's sick visitor. Buses leave Kaiapoi at 10.20 and 10.45 p.m. for Christchurch, so


    that visitors are well provided with very convenient transport.


    Ashley Lodge, No. 28, has also plenty of work to keep it busy for a considerable time. The Master. W. Bro.


    Hawkins, was present at Amberley Installation.


    Wairaki Lodge, No. 131, is starting its new year under most favourable conditions.


    Tawera Lodge has five months' work at present, and more coming on. The Master, W. Bro. Fairweather, will


    be pleased to welcome visitors to Oxford.


    Kaikoura, No. 60, is going strong and getting things into shape for the big centenary celebrations, when


    special trains will be chartered to get the crowd there, and Bro Arnold Fairweather and W. Bro. Jensen will


    be glad to furnish any information.


    Amuri, No. 184, W. Bro. Len. Jordan Master, has now started the second half of a busy year. The North


    Group extend to him their deepest sympathy in the sad loss he has suffered by the passing of Mrs. Jordan.


    Cheviot Lodge, No. 124, has just lost one of its veteran members, W. Bro. R. R. Lochhead, who was recently


    called to the Grand Lodge above. The Group extend their sincere sympathy to all relatives.




    Amberley Installation was a very successful function, W. Bro. Jas. Farquhar being installed W.M. by the


    District Grand Master, R.W. Bro. John F. Hutchison, and officers of District Grand Lodge. It was a dignified


    and impressive ceremony thoroughly enjoyed by the large attendance present.
    ——————————————


    NELSON-MARLBOROUGH NOTES.


    –⸱––÷––÷––⸱–


    Lodge Waitohi, No. 11, held their 62nd annual Installation meeting on 27th April, when there was a full and


    representative attendance of Marlborough members and visitors from other districts. R.W. Bro. F. Mogridge.


    Prov.G.M., presided and was assisted by G.L. officers in the conduct of the ceremony, which was directed by


    W. Bro. H. O. Findlay, Asst.G.D.C. W. Bro. Robert Berry was installed as W.M. and received the


    congratulations of all present. Bro. F. H. Ibbetson was invested as S.W., and Bro. B. Rhodes as J.W., whilst


    W. Bro. A. S. C. Franklyn was again re-elected Secretary. The W.M's. of Lodges Wairau, Marlborough


    Lodge of Unanimity, Havelock and Awatere participated in the ceremony, and during the subsequent


    refectory proceedings many expressions of fraternal goodwill were exchanged.


    Wairau Lodge, No. 42, met on 23rd April, when a F.C. was "raised." This was nomination night for the


    Lodge, and the opportunity was taken to reappoint several "returned members" to the offices which they held


    prior to joining the Forces, such nominations being unanimously endorsed, present officers freely standing


    down in their favour.


    At their meeting on 17th April. Lodge Nelson "raised" a F.C., there being a good attendance. A special


    committee has been appointed to organise a Ladies' Night, to be held towards the end of May.


    Lodge Havelock, No. 104, held the first meeting of their new Masonic year on the 20th April, when a F.C.


    was "raised" and a further Notice for Initiation was submitted.


    Southern Star Lodge, No. 735, E.C., held their monthly meeting on 23rd April when the "working" was the


    Third Degree. This Lodge is finding it necessary to hold several emergency meetings with a view to keeping


    their work up to date.


    A Third Degree working was carried out by Lodge Motueka, No. 117, at their meeting held 24th April. The


    Lodge was in mourning for two of its highly esteemed brethren who recently passed to the Grand Lodge


    above, namely W. Bro. W. H. Green and W. Bro. A. I. Manoy.


    Victory Lodge. No. 40, held a most successful P.M's. night on 9th May, when four candidates were initiated


    in the presence of a large attendance. W. Bro. H. C. Fletcher (W.M. 1941) presided, and was supported by an


    excellent team of P.M's. Waimea Lodge paid an official visit and there were many other visitors. The annual


    Installation Meeting of Victory Lodge is due to take place on the 25th May.


    Victory R.A. Chapter, No. 12, held their regular Convocation on 4th May, when two members were


    "Exalted." There was an official visit from Marlborough Chapter, No. 14, led by V.E. Comp. A. H. R. Hood,


    who, with his officers, carried out the ceremony in a most impressive manner. An excellent representation


    from Trafalgar Chapter, led by the First Principal, was also in attendance. A set of Grand Chapter regalia was


    presented to V.E. Comp. H. W. Simpson, P.G. Supt. Works.