CRITICISM.

–⸱––÷––÷––⸱–

TWENTY-FIRST ANNIVERSARY.

———

RITICISM, we have often been told, is the life-

blood of democracy, and criticism, if it is

helpful and constructive, can strengthen the hand of

the doer and inform the ideas of the thinker. Today,

in spite of all the goodwill which the Craft, the

Churches and other benevolent institutions

engender, we live in an atmosphere of recrimination.

The newspapers open their columns to the public,

and daily there appear throughout the Dominion

hundreds of letters criticising the Government, local

boards and councils, officials and individual

members of the public. Everyone seems to be

labouring under a sense of grievance, everything

done officially appears to be suspect. We are

sceptical and distrustful one of another.

It may be that there is corruption in high places and

in the minor arenas, it may be that black markets and

unauthorised discounts have run riot. Much of this

spate of criticism may be justified and may do good.

But less and less does there appear to be any idea of

giving the other man credit for trying to do a good

job.

Our attitude towards society to some extent reflects

ourselves. The self-seeker is quick to detect self-

seeking in others. The man who is mean recognises

his brother. May it not be that we all, as individuals,

have come to embrace a too-easy cynicism, to forget

that men do sometimes enter into public life from

motives other than self-interest; that sometimes they

may even do so because [heir desire to serve the

public may be stronger man our own? Any public

man becomes a public Aunt Sally; and public

criticism, not always of the good-humoured brand of

some of our leading cartoonists, can be needlessly

and unjustly distressing. Should not we, if we feel

that something is being done ill, try to help in having

it better done, or, if we can, offer to lend a hand

ourselves? Vilification will do no good; it can only

create disharmony.

Harmony is one of the main objectives of the Craft;

we should confine our intolerance to what we are

sure is bad in intent. To impugn motives simply

because we disagree with actions is too dangerous a

pastime for any hut the mind-reader; we are not

informed enough to indulge in that presumption.

If on the other hand, all this criticism is justified,

then society is genuinely in a state of decay. If that

be so, should criticism be aimed at our leaders?

Should it not rather be directed against ourselves?

After all, we are members one of another, and few

things flourish in an atmosphere of strong general

disapproval. If the standards of the man in the street

are rigid and inflexible, upright and honest, triable

by level, square and plumb. then vice and corruption

will find no forcing ground and will be held in

disrepute. If our leaders show the symptoms, we

ourselves, who make up the community, harbour the

disease. If we rid ourselves only of the symptoms we

will soon be faced with a new crop, but if we tackle

the disease we will find that the symptoms disappear

and do not return.

From the individual attitude only can a good society

come, and the Craft can play an enormous part in

seeing that our society is a good one. The Order in

New Zealand comprises a high percentage of the

adult male population. But are we all good Masons'?

If all of us adhered rigidly to the principles of the

Craft, refused to condone the fast one and the slinter.

and refused to associate ourselves for present

advantage or for anything else with what we know to

be against the rules, then we would raise the whole

tone and level of social life in this country.

Self-examination is a useful discipline, and a

queston which all of us might with advantage ask is

whether we ourselves are more concerned with what

we can get out of the community, or life, or our daily

work, or with what we can contribute towards it.

The combined influence of the Craft as a society is

dependent upon the total of the influences of its

members. This matter is largely in our, hands.

Let us, then, "unite in the grand design . . . " The

code for our guidance is written in every page of our

rituals.

C

————————

CONSECRATION OF MASONIC TEMPLE.

–⸱––÷––÷––⸱–

LODGE ST. JOHN, No. 84, MOSGIEL.

———

The highlight in Masonic activity in the Otago

District took place at Mosgiel, where the Master, W.

Bro. E. J. Kerr, and brethren of Lodge St. John, No.

84, saw the consummation of their efforts of the past

few years when on 8th June the Ceremony of

Consecration of the Lodge Temple was carried out

in the presence of a record attendance of brethren

and visitors. The W.M. received the Prov.G.M.,

R.W. Bro. H. Archbold, who then received M.W.

Bro. E. C. Smith, Grand Master, with appropriate

honours. No fewer than thirty-five officers of G.L.,

past and present, accompanied the G.M., who

expressed his great pleasure at being present and

congratulated the Lodge on the happy position of

freeing their Temple. Without further delay, the

Grand Master proceeded with the impressive and

dignified ceremony of Consecration, with the

assistance of M.W. Bros. W. Lishner, P.G.M., J. A.

Sparrow, P.Pro G.M., R.W. Bro. H. Archbold,

Prov.G.M., J. G. Dykes, P.Prov.G.M., V.W. Bros. R.

H. Waddell, G.C., T. R. Gillions, G.D.C., and

several G.L. Officers from Southland, delivered the

various addresses. A special feature in the

proceedings was the Oration, which was

magnificently delivered by V.W. Bro. R. C.

Rutherford, P.G.L. At the close of the ceremony the

Grand Master, in an appropriate and instructive

speech, unveiled a neat commemoration Tablet.

The Consecration Banquet was held in the Mosgiel

Town Hall, where the arrangements for entertaining

the large assemblage were in most capable hands

and the brethren were treated to excellent speeches

and various musical items, which were greatly

appreciated by all present. Lodge St. John has every

reason to be proud of its efforts.

————————

WHAT ATTRACTED YOU TO

FREEMASONRY?

–⸱––÷––÷––⸱–

TWENTY-FIRST ANNIVERSARY.

———

Ask a hundred Masons what attracted them to

Masonry, and most of the answers will be

exceedingly indefinite and unconvincing. It is

doubtful if many petitioners for the degrees

formulate, even in their own minds, what they seek

or expect to find in Masonry. An official picture is

drawn for the petitioner by the declarations he is

required to make, which if not considered mere

formalities, definitely answers the question. "A

favourable opinion preconceived of the institution"

may be taken for granted. Lacking this a man would

not seek admission. But there is, or must be, some

particular thing which prompts a man to petition a

Lodge for membership. And this particular thing is

not the same with those who make application. Now,

what induced you to become a Mason? No one can

answer but him who made the request.—Exchange.

————————

THE FURNITURE OF THE LODGE.

–⸱––÷––÷––⸱–

(By V.W. Bro. Rev. David Calder, P.G.C.,

P.G.Lec.)

———

I consider it an honour, Worshipful Master, that you

have assigned to me as my subject for this evening

"The Furniture of the Lodge." Any paper that must

of necessity deal largely with the Sacred Volume is

much to my liking. The Lecture on the First Tracing

Board states that the Furniture of the Lodge is the

Volume of the Sacred Law, the Square, and the

Compasses. The same lecture states also that we

have in our Lodges, Furniture, Ornaments and

Jewels. It will not therefore be out of place if, first of

all, we see how these three are related.

Furniture, says my dictionary, is whatever must be

supplied to a house, a room, or the like, to make it

habitable, convenient, or agreeable—its necessary

appendages.

An Ornament, says the same authority, is that which

adds grace and beauty—an embellishment or

decoration; that which being added to another thing

renders it more beautiful to the eye.

A jewel is an object regarded with special affection,

or that is very highly valued; anything of exceeding

value or excellence.

Much as we value ornaments and jewels, we could

do without them—which, however, God forbid; but

furniture stands as essential and requisite, both to the

Lodge, and, according to our symbolic teaching, to

life. Let it ever be asserted, therefore, that the

Masonic Craft under all circumstances puts the

Sacred Volume in the forefront as necessary to the

well-being both of the Lodge as a whole and to the

life of each and every one of its members. The

square and compasses also are constantly in

evidence as setting forth to ourselves and to the

world the things we value as we value life itself;

while their accepted position in our temples shows

that what they represent depends upon, and is the

natural consequence of, the teaching of the Holy

Book.

The Sacred Volume is described in our teachings as

the Divine Tracing Board whereon are set forth the

lines and proportions of a true human life in its

relation to God, to our neighbour, and to ourselves.

Thereon also are drawn the various outline pictures

to which the building of a perfect life should

conform.

The Square is ever significant of the man himself.

Built upon the teachings contained in the Holy

Book, the man evidences a character in which square

conduct, right living and correct thinking are the

resultant qualifications. He is "a square man" in the

highest sense, and—what a man be is!

The Compasses are an object lesson of the man in

action. One point is the man as centre, while the

other marks out the circle of his life contacts, and the

possible reach of his impacts and influence. His

powers reach out in all directions; and what he is,

changes, according to the measure of his strength,

the whole circle of his particular world. Very

specially the compasses represent the Grand Master

of the Universe, because He alone is equal in all His

powers, going out in every direction with a perfect

penetration of gracious and stimulating Eternity of

Life,

As this is a Lodge of Research, so, in the spirit of the

Lodge, let us now ask: "Just what is the first great

item of our furniture, the Volume of Sacred Law?"

It had its origin with the ancient Hebrew Race, and

is indeed the great classical literature of that people,

having grown to be what it is today, as grows the

classical literature of any one of the greater nations.

As the great nations of the world, under the hand of

the Architect of the Universe, have each contributed

something to the general life of the world's people,

so the contribution of the Ancient Hebrews was a

knowledge of God Himself, both as the Architect of

the World, and as the supreme Designer of the life of

man.

I am sure that each of us here present has his shelf of

books. They have been gathered over a lifetime, and

represent to us our personal choice of the best

literature that has come to our hand. The light

ephemeral literature we have cast aside and possibly

burnt; but, here a little, there a little, we have

gathered and kept what appealed to our inner selves

as being worthy of a permanent place among the

valued possessions of our life. It may be a few

hundred books, possibly it is only fifty; but we prize

them and would not dispose of them for money to

our best friends. They are the cream of our reading;

while the skim milk, although good in its own little

way, we have cast aside, and most of it we have

forgotten.

Such a choice of books, as made by each of five

hundred thoughful men, would be worthy of special

examination. If we were to gather the titles together,

and select the fifty most often present; and then

multiply the action over all the groups of readers of

our English speaking peoples from all the centuries;

and finally, from them all, detere mine the fifty most

highly valued of all our books, we would have the

classics of our people—our English Classics. The

work has not been done by a committee, a national

council, or conference, but by such a process as we

have described—by such a process going on

automatically throughout the ages. It was thus our

Classics came to be acknowledged as they are today.

Thus also have come the Classics of Ancient Rome,

of Greece, and of the Hebrew People.

If, however, our classical literatures have been

chosen or selected in this way, it was not thus that

they came into being. The process we have

described has determined what are the greatest of the

great banks; but the writing of them has been

another story. Their, writers were men of worth, who

set forth, as they have done, something of the very

genius of their race. They had had a spirit of

greatness "breathed" into them by a Divine process

or method that is not so easily explained. The same

Divine process has determined the peculiar genius of

each one of the greatest peoples, so that their

classical literatures differ vitally the one from the

other. Think for even a moment of the terms English

Classic, Latin Classic, Greek Classic, Hebrew

Literature, and there arises a characteristic idea that

clings naturally to each. There is a Divinity that

shapes our ends, rough hew them as we will—and,

as my old theological professor once said, in his own

decided voice. "God abhors duplicates." I shall not

venture to epitomise the English Classics in any one

sentence—to do so would be dangerous to my

reputation—but the term Roman or Latin Classics

brings to us the thought of Law and Organisation.

and Greek the thought of Art and Philosophy, while

the Ancient Hebrew writer was a specialist in the

knowledge of the Eternal God. They were

theologians in the very highest sense of the term.

As we examine this literature more carefully we are

at once struck by its variety. It comes to us from a

period ranging over about 1500 years; there are

sixty-six books. in all, and according to the

conservative computation, they come from forty

different writers. They are in three very old

languages—the Hebrew, Aramaic and a colloquial

Greek of a well-known period. The authors include

the prophet, the king, the shepherd and the

fisherman; and they belonged to the palace, the

prison and the open air. Their subject matter is of

universal interest, being history, poetry, hymns,

prophecy or sermons, prayers, wise sayings, and

even human love—as in the book of Ruth. They set

forth the deeds of heroes, and the faults as well as

the good qualities of men and women. They tell of

the love of man for man, of woman for woman, and

of the true man for his chosen mate in a true woman,

and that love in its return. They set forth the codes of

honour, of right living, and of excellent business. In

matter of fact, these writers have given us the

accepted variety of literature we should expect from

a truly outstanding people; and yet withal, it

everywhere breathes an atmosphere of the

knowledge of God in Whose Presence, and under

Whose all-Seeing Eye they lived, moved, and had

their being.

It is natural, therefore, that when these sixty-six

books are brought together in one volume, which we

call our Bible, we at once recognise its unity. It has

one subject matter, one that is treated in a manner

that is full, rich, inspiring, and of universal appeal.

Its subject matter may be called "The curse of sin, its

origin, its history, and its cure." In simple story form

it declares the origin of sin in that it is disobedience

to the Diety; its history in that, as a fever in the

human body, it infected and affected the whole of

the human race; and its cure, which is yet to come,

in that Bright Morning Star whose rising brings

peace and tranquillity to the faithful and obedient of

the human race. Finally it gives a picture of a future

day wherein there will be no trace of the curse; but

men will brothers be, and the "earth shall be filled

with the knowledge of the glory of the Lord; as the

waters, cover the sea." (Habakkuk 2 : 4.)

Our English Bible, or, as we call it, the Volume of

Sacred Law, is a translation of these ancient Hebrew

Classics, the writers of which were neither English

nor European, but Asian. It was brought to us

because of its acknowledged value, and was soon

recognised by our forefathers as of supreme worth. It

has continued with us until now it is acknowledged

to be the first Classic of our English language.

Indeed, it is justly claimed that it has added a new

beauty and dignity to our mother tongue. As a

master musician discovers to us the latent beauty in

some old instrument on which he is playing, so this

book has created much of the strength and richness

of our language, and has sweetened its tone and

power. In short, we discovered a good thing, and we

made it our own; not because it was seen to be a

Jewel of rarest worth, or an Ornament wherewith to

decorate the mind of the nation, but as Furniture that

is essential to the dwelling wherein we can

profitably reside in the fullness and joy if life.

We believe that the Eternal God reveals Himself to

us in its pages by a method that we call

"Inspiration." What is this inspiration of Holy

Scripture, and wherein does it consist? The Book

gives its own answer to this most pertinent question.

A later writer in the Book itself, says of the earliest

ones that "Holy men of God snake as they were

moved by the Holy Ghost"-2 Peter 1: 2. This writer

also refers to these ancients as searching what the

spirit which was in them did signify of the truths

with which they dealt. Again, a writer says "Believe

not every Spirit, but try the Spirits whether they are

of God"-1 John 4: 1. Thus they were constantly on

guard against any personal hallucinations, against

what was noisy, fanciful or bizarre, against any

exaggerations. To them the voice of God came, to

give it the unique phrase that is in Dr. Moffatt's

translation, as "the breath of a light whisper." One of

the most dramatic passages of Scripture is in the

story of Elijah receiving a message from the Lord

(see I Kings, 19: 11-12). His description is startling

in its power. Listen to it: "The Lord passed by, and a

great and strong wind rent the mountains, and brake

in pieces the rocks before the Lord; but the Lord was

not in the wind: and after the wind an earthquake;

but the Lord was not in the earthquake; and after the

earthquake a fire; but the Lord was not in the fire;

and after the fire a still small voice." Moffatt

translates the last phrase as: "After the fire came the

breath of a light whisper." As these men of old tuned

themselves to the finest and best by a great quietness

of soul, the voice breathed into them a whisper of

purest truth. That voice still comes to men in their

greatest moments, and the message is a guide unto

truth. It is well if our lives are furnished with a

knowledge of the pages of this our greatest Book—

so furnished that we hear its whisper, and go forth to

obey its truth.

The Book therefore stands today not because it is

ancient, or because it was said to have come down

from heaven, but because of its own inherent beauty

of truth and wisdom, because the reading of it causes

a constant conviction that it cannot be other than a

Divine revelation to men of the way to a high and

holy manner of life and living. Good wine needs no

bush. A diamond justifies itself by the flash of its

own clear, transparent beauty.

In the time that is now at my disposal I can give but

a brief statement on what is called the "Canon of

Holy Scripture." The word "Canon" is derived from

a Hebrew and Greek word meaning a cane or reed. It

denotes something that is straight, something that is

according to rule and measurement—hence it is that

which has a right to its place as containing the

revelation of the Divine Will - a right that seems to

have first approved itself, in the matter of the oldest

books, to Ezra and Nehemiah. Ezra dates back to the

middle of the fifth century B.C., and constant Jewish

tradition connects his name with the collecting and

editing of the Old Testament in the years

immediately following the return from the

Babylonian Exile. The final completion of the

Canon would belong to a later generation; but Ezra

seems to have given it the general shape that we

have today. Nehemiah, who appeared fourteen years

later than Ezra, in the book that carries his name,

describes a remarkable scene, when "The Law" was

read aloud by Ezra and his assistants. Nehemiah

goes on to tell of the religious awakening that

followed.

The oldest known translation of the Hebrew

Scriptures was into the Greek Language, and this has

come to be known as "The Septuagint." Its origin is

a little obscure; but it is established that the version

was made in Alexandria, and that it dates back to the

beginning of the second century B.C. The Septuagint

contains the thirty-nine books of our Old Testament,

and also fourteen other books, written originally in

the Greek, and known to us as the Apocrypha. These

later books are not universally accepted as true Holy

Scriptures. The New Testament Canon, according to

historical evidence, was substantially in its present

form about the middle of the second century A.D.

The name "Bible," which comes from the Greek

word "Biblia," meaning "books," came into use in

the fifth century; and our modern title of "Bible" was

adopted by Wycliffe, and soon came into general

use. The ancient Jews divided the Old Testament

into sections suitable for reading in their synagogue

services; and our modern system of dividing each

book of the Bible into chapters was introduced by

one of the Cardinals about the year 1250 A.D., while

the system of verses was introduced in the year 1551

A.D. The divisions, both into chapters and verses,

are not always wise; but as they are useful, they have

been, and will continue to be, observed.

It is not an easy task to deal adequately with the two

remaining items of furniture—the Square and the

Compasses. Everyday things, and things common to

the life of many ages, are like the returning seasons.

They are well known, and are taken for granted; but

they are none the less alluring. We do not always

rightly assess their value; but even to imagine their

non-return is tragedy itself.

The Square and Compasses are generally together as

symbols, and their mystical significance ranges from

the ideas set forth in the dictum—"To square our

actions, and to keep them within due boundS," to the

thought of, "The Perfection of the Diety in His

justice, infinite widom, and compassion." Very

rightly do we find that even the higher degrees of

F.M. retain these essential items of furniture. The

Square, as used in our Lodges, should have its arms

of equal length, and be without niche markings, for

it is the trying square of the working mason, by

which he tests the accuracy of the stone he is

working. Symbolically it teaches that morality,

truthfulness, and perfect honesty or square dealing

are essential to all true life and action.

While, however, the true mason's trying square has

legs of equal length, it was only natural that once the

instrument was established as an important item of

our furniture, it should appear in slightly altered

forms, by varying the length of its legs. The square

with legs in the proportion of 3 and 4, and therefore

5 between the points, found considerable favour.

Scientific minds also played with the various

possible methods of finding the true square. At least

two of these have been established. A perfect square

can be found by describing a circle and drawing the

line of its diameter. The two lines then drawn from

the end of the diameter to any point in the

circumference must contain an angle of ninety

degrees. This is established in Euclid. The second

method is that of making a triange whose sides are

in the proportions 3, 4, and 5, and in which the angle

subtending the longest side must contain ninety

degrees. A very interesting scientific study is to be

found in the Transactions of the Leicester Research

Lodge, volume 7, wherein it is shown that the

figures 3, 4, and 5, of interesting mathematical

relationship, have also an important inter-

relationship in music. From these figures every ratio

in music can be deduced. May I commend that

article to any brother who is also a student of

musical harmony.

Meditative study has also helped to find in the

square new illustrations for our moral teaching, and

Bro. W. H. Rylands in the A.Q.C., Vol. 13, page 28,

deduces from the fact that the square has its points

properly disposed towards each other, that the

quality in the Mason which we car "square,"

properly disposes the soul, and establishes peace of

mind. The whole duty of a man's life is realised in

love to God and love to his neighbour. It is a three-

pointed relationship that is perfect in proportion and

rich in its results.

A little time spent in browsing in our Lodge Library

has been profitable, chiefly because of the excellent

system of indexing, which was the work of our

present librarian to whom we owe a full measure of

gratitude; but I failed to find much about the

compasses. An interesting question appears to have

been raised in the New Zealand Craftsman" some

years ago as to the plural form of the word

compasses. It was then shown that the present form

originated in the year 1555, probably to avoid

confusion with the name of the mariner's compass. It

was also shown that many tools with duplicate

working parts have come to have plural names, i.e.,

pliers, scissors, etc.

Of meditative teaching on both square and

compasses our Library possesses some fine

examples. It is not necessary to repeat them here.

Finally, brethren, may I say that the furniture of our

Lodges gives us symbols of such exceeding worth

that frequent contemplation of their moral teaching

will furnish us in mind and heart to such purpose

that when the Eternal Square is laid against the

spiritual stones that are our individual lives, we shall

receive the approbation of the Great Architect of the

Universe, Whom we have sought to serve.

—————————————————————

Correspondence.
—————————————————————
We welcome correspondence on Masonic subjects, but are not

responsible for the views expressed. It must be clearly

understood that all letters must be couched in courteous and

proper language, otherwise they will be at once declined. The

Editor distinctly reserves the right not to publish, or only publish

part of, any letter he may consider inimical to the best interests

of the Craft.

—————————————————————

(To the Editor.)

Dear Sir,—While hardly daring to point out

inaccuracies in an article by so able a writer as J.

Fairbairn Smith, F,P,S., Editor of "Masonic World,"

I feel that your readers' attention should be drawn. to

several minor errors in the article, "Italy's Navy

Surrenders at Malta," on page 10 in the June

"Craftsman."

One reads: "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."

First, 1840 is definitely a wrong date, and even if it

should be 1740, Clement XI did not live to that date,

ruling the Holy See from 1700 to 1721.

Secondly, the Order of Malta in the United States

and Canada bases its ritual on the practices and

customs of the ancient Knights of Malta (or

Sovereign Military Order of St. John of Jerusalem).

The ancient Knights took vows eight in number,

these corresponding to the eight points of the

familiar St. John Ambulance badge. The modern

Order of Malta in America uses a badge of eight

points designed thus: and wears it upon a

mantle similar to that worn by a Knight or Grace or

Justice ot the Ven. Order of St. John of Jerusalem in

the British Realm, the Order to which the St. John

Ambulance belongs. It will thus be recognised that

the Order of Malta is an offshoot of the Knights of

Malta, not of the Templars. And further, while it is

necessary to be a member of the Loyal Orange

Lodge to enter their Knight Templar system, the

Order of Malta has long been independent of the

Orange Lodge, and makes but one demand, that its

candidates are Protestants.

Yours faithfully,

EDW. T. ROBERTS, Lodge Amuri,

No. 184.

————————

"THE BARCLAYS OF LODGE TARANAKI."

–⸱––÷––÷––⸱–

The Installation of Bro. Bruce McGregor Barclay

into the Master's chair of Lodge Taranaki, No. 240,

on 16th May last, provided the opportunity for the

toast, "The Barclays of Lodge Taranaki." The toast

was proposed by Bro. L. A. Taylor, Organist of the

Lodge for many years. It is unnecessary to say the

toast was enthusiastically honoured.

Bro. Taylor said: "This toast is, a very fitting one,

inasmuch as our new Master is the third brother of

the Barclay family to occupy the highest office in

this Lodge. Before saying more, I would call to your

remembrance W. Bro. Charles Stewart Barclay, a

brother greatly beloved, who was so tragically called

to the Grand Lodge above when at the height of his

powers. He was not only our Master in Lodge

matters; he was our friend and brother. In him were

the Masonic graces amply illustrated. We still

sorrow for him, but it is with pride that our

institution is able to boast of such a member.

"The first, whom we honour tonight, among the

living brothers is R.W. Bro. John Crabb Barclay,

Past Provincial Grand Master, who, though he has

laid down the cares and responsibilities of that high

office, is still busily engaged in Lodge work. We all

trust that he may be spared for many years to

continue those activities and to enjoy the lasting

pleasures that Freemasonry gives to those who

labour for the Craft.

"Then there is our newly-elevated Bro. Bruce

McGregor. His year of trial and testing lies ahead of

him, but we entertain no doubt about the result. He

has already proved himself a worthy brother.

"Then there are Bro. George, of Auckland, who has

come from that city to be present tonight, and Bro.

William, of Manutahi, who through ill-health has

been unable assiduously to attend to his Masonic

duties. Worthy Freemasons all, Brethren, and worthy

sons of their excellent parents, who came out to this

Dominion a few years ago to be near their sons and

to enjoy their years of retirement.

"Brethren, we are all to some degree the product of

our ancestors and their experiences. Those who have

gone before still speak through the mouths of those

who follow. Referring to our brethren who are the

subject of this toast, we have observed their

manysidedness, their sympathetic understanding,

their sound conception of citizenship, their excellent

Masonic qualifications, and when we examine some

of the Barclays who have preceded them we see

reasons for these qualities. Many bearers of the

name of Barclay have served their day and

generation well.

“(1) Robert Barclay, of Urie—a small estate in

Kincardineshire, was an outstanding example of the

man made strong by his religious convictions. Not

many nowadays read Whittier's tribute in 'Barclay of

Aberdeen.' This Barclay lived in the times when the

statute, 'De heretic comburendo' had force, and when

religious minorities enjoyed scant sympathy. Yet he

espoused Quakerism, and Whittier pictures him

proceeding ,about his vocation calmly undismayed

by scowling animosity or physical threat. The poet

extols his highmindedness, his constancy to his

convictions. In this age of complacency and so-

called Liberalism, we might all do well to pay

attention to this heroic progenitor of the Barclays.

“(2) Then there was Michael Barclay de Tolley, of

the same ilk. He was born in Russia in 1750.

Bravery, merit and ability raised him to the rank of

Supreme Commander of the Russian Army. He

never lost an engagement, save once, when political

influence was exerted against him. It must have been

his inborn ability that raised him so high. The

possession of so foreign a name must have strongly

prejudiced him. He died while seemingly recovering

from a war wound.

“(3) Robert Barclay of Uric and Allandice gave to

the world a new potato. Our Right Wor. Bro. John

tasted some of them while in Scotland. Not only an

agriculturist, he was a noted athlete. One of his feats

was to walk 1000 miles in 1000 hours.

“(4) There were thinkers and poets among the

Barclays, notably Alexander, who travelled widely

in Europe, and who, when he returned to his native

land and viewed the lives particularly of the Royal

Court pilloried the conventions of the times in a

satire entitled 'The Ship of. Fools.' So highly was the

work regarded that it was translated into a number of

European languages.

“(5) Some Barclays, it would seem, lived in that part

of Scotland where the keen winds of the

Reformation were unfelt. One of them, George,

strongly attached himself to the person of King

James II. He tried to seize William, Prince of

Orange. The plot failed. George escaped, but some

of the conspirators were apprehended and sentenced

to that penalty which the heinousness of their crime

so amply merited.

“(6) John, a physician, published a learned pamphlet

on the value of smoking.

“(7) Another John was an original character. He was

a minister of the Kirk of Scotland, but he failed to

see eye to eye with his brother presbyters. There was

a heresy hunt, and, finally, he left the kirk of his

fathers and founded a sect of his own.

“(8) I wonder whether Robbie Burns when he

penned the words:

`It's no in titles, nor in rank,

It's no in wealth of Lunnon Bank

To purchase peace and rest'

had in mind the founder of Barclays Bank in

London. I don't know.

"Let it suffice in what I have said to show that many

divergent streams have poured their contributions

into the Barclay river. Those whom we honour

tonight stand in a goodly succession. It is an honour

to those who bear names honoured in the past to

pass on the family escutcheons unsullied as they

received them. We do not doubt that our brethren

will do this.

"Brethren, I give you the toast."

————————

REVIEW OF PROCEEDINGS OF FOREIGN

GRAND LODGES.

–⸱––÷––÷––⸱–

(Published by the Authority of the Grand Lodge of

New Zealand.)

————

VIRGINIA-1945.

321 Lodges, 4306 new members, a gain of 2190.

167th Annual Communication held at Richmond,

13th February, M.W. Bro. John M. Stewart, Grand

Master, presiding.

In the course of his address the Grand Master said:

"Whether this growth is a healthy one time alone can

determine. Six Lodges for instance, raised 433

candidates, while 47 Lodges did not raise a single

candidate, and 29 others raised only one each. Four

of our Lodges show membership of over 700 each,

and one of them, Corinthian. No. 266, reports a total

membership of 1003. To some these large

memberships are to be accepted as subject matter for

congratulation. To others they will serve only to

remind us of the wisdom of our ancient constitutions

adopted in the year 1791, recommending as

follows:—"Therefore when a Lodge comes to be

this numerous, some of the ablest master workmen

and others under their direction will obtain leave to

separate and apply to the Grand Lodge for warrant to

work by themselves in order to the further

advancement of the Craft as the law hereafter to be

delivered will more particularly show. . . . " I have

noted with regret and with dismay the fact that some

of our jurisdictions have applied the principles of

mass production to the making of Masons. One who

was brought up on the theory that the ceremonies of

initiation, passing and raising were spiritual

experiences entitling the candidate to individual

attention, cannot regard without misgiving the

practice that has become all too common of handling

candidates in classes. Nor are one's misgivings

abated when one finds the very size of these classes

the subject for boasting. . . . "The physical

qualifications for Masonry are being subjected to

attack. Our own standards have always seemed to

me to be eminently sound. They represent a

departure from the rigid qualifications of operative

Masonry, but prescribe certain essentials to the

practice of the speculative art. After all they do no

more than require a man to have the physical

requirements necessary to prove himself a Mason.

Yet there are those who would throw aside these

minimum standards on the theory that Masonry has

outgrown what is inaccurately termed 'the doctrine

of perfect youth.'"

There were 55 boys and 50 girls in the Masonic

Home.

Fifty-year Buttons were presented by a P.G.M. or

Grand Lodge Officer at their respective Lodges to

45 brethren.

2596 brethren were raised, 351 affiliated, 407

restored, 251 withdrew, 160 were suspended N.P.D.,

1 was suspended U.M.C., 1 expelled, and 751 died.

In his Reviews M.W. Bro, James N. Hillman said:

"Because of the difficulties incident to war

conditions, very few late Proceedings have been

received from the Australian and the Latin America

areas, and none from the European theatre. A full

Review of these Sister Jurisdictions will be made

when the data is available. We hope that time will be

soon."

Grand Master: M.W. Bro. Earle C. Laningham,

Pennington Gap.

Grand Secretary: R.W. Bro. James M. Clift,

Richmond.

Grand Representative of N.Z.: R.W. Bro. M. B.

Sutherland, Fries.

Grand Representative at N.Z.: R.W, Bro. Charles

Grater, P.G.W., Dunedin.

—————

ONTARIO-1945.

569 Lodges, 96,171 members, a gain of 3122.

90th Annual Communication held at Toronto, 19th

July, M.W. Bro. T. C. Wardley, Grand Master,

presiding.

The proceedings opened with a Service of

Thanksgiving for Victory in Europe. conducted by

the Grand Chaplain.

115 brethren received Veterans' Jubilee Medals (50

years a Mason) and 9 received Long Service Medals

(50 years a Past Master). 587 reinstated, 4568 were

initiated, 713 affiliated, 523 suspended, 584

resigned, and 1642 died.

The reports of the 35 District Deputy Grand Masters

cover 84 pages of the Proceedings and give a good

picture of Freemasonry throughout the Jurisdiction.

These reports were scrutinised and reported upon by

the Committee on Condition of Masonry, which

concludes its report with these words:—"May we"—

in the eloquent words of the District Deputy for

Eastern District—"leave in the Lodge those things

which belong to the Lodge, and take with us (to the

outside world) that spirit of love and fraternity

which Masonry strives ceaselessly and tirelessly to

write in our hearts."

Keen efforts are made in Ontario to spread the

benefits of Masonic education.

Grand Master: M.W. Bro. Charles S. Hamilton,

Toronto. Grand Secretary: R.W. Bro. E. G. Dixon,

Hamilton. Grand Representative of N.Z.: R.W. Bro.

J. A. Ross, Ottawa.

Grand Representative at N.Z.:—M.W. Bro. Sir

Stephen Allen, P.Pro G.M., Morrinsville.

—————

NEW BRUNSWICK-1945.

44 Lodges, 5702 members, a gain of 392.

78th Annual Communication held at Saint John,

23rd August, M.W. Bro. James Stanley Hoyt, Grand

Master, presiding.

A Thanksgiving and Memorial Service was

conducted by the Grand Chaplain.

One Charter was issued and the new Lodge was

dedicated.

During the afternoon and evening of the day prior to

the Communication a "Conference of District

Deputy Grand Masters, Masters, Wardens and other

Officers of Subordinate Lodges" was held, at which

three of the Lodges conferred on candidates the

E.A., F.C., and M.M. Degrees.

443 were initiated, 34 joined, 59 were reinstated, 35

were suspended, 26 demitted, 11 withdrew, and 85

died.

The seven District Deputy Grand Masters presented

extensive reports.

Grand Master: M.W. Bro. Arthur S. Robinson,

Moncton. Grand Secretary: V.W. Bro. R. D. Magee,

Saint John. Grand Representative of N.Z.: R.W. Bro.

Win. C. Clawson, Saint John.

Grand Representative at N.Z.: R.W. Bro. Walter G.

Mason, P.G.W., Auckland,

————————

INSTALLATION ADDRESS.

–⸱––÷––÷––⸱–

(Delivered by V.W. Bro. J. B. Thomson, G.Lec., on

27th March, 1946.)

————

A year or two ago in this Lodge I delivered a lecture

in which I offered some criticism of things which

one might see in the working of any Lodge. So far as

I know, almost all of the fairly large number of

brethren who heard or read the lecture approved of

it. But I am not at all puffed-up about this. That

lecture had no practical effect whatever. Now I don't

at all claim that I was right in everything I said, but

equally certainly I wasn't wrong about everything;

and the negligible effect of the lecture forced me to

the conclusion that there was in the Craft very little

inclination to self-criticism in the ordinary conduct

of Lodges. That is perhaps not very important. But it

does lead to another question of the most first-rate

importance. Is there any inclination to self-criticism

of our individual conduct as Freemasons both inside

and out of our Lodges?

It is on that theme I wish to speak shortly tonight.

In the Craft we work a ritual which prescribes a

certain code of conduct, not only to our brethren, but

to the outside world. Do we really accept that code?

Or, having joined the Craft, are we still the same

people—good, bad, or indifferent—as we were

before: applying in Freemasonry our standards of the

market place, good, bad, or indifferent, instead of

applying in the market place the Masonic Code? In

short, do we sincerely, systematically, and usefully

criticise our conduct from the point of view of the

teachings we accept? My own answer to that

question is that we do not. You may disagree, but it

can do none of us any harm to face the question

candidly and without complacency.

It is an individual enquiry not capable of complete

discussion. But it may be worth while to reflect a

little on what are described as the three great

principles of the Order—Brotherly Love, Relief, and

Truth.

"Brotherly love": an expression which means much.

I need not attempt to explain. That has been done in

the thirteenth chapter of Corinthians. I do not

suggest that the spirit of that chapter does not exist

in the Craft. But I do ask whether it has as full an

existence as it ought to have, and whether the

outward show of brotherhood is matched by a

corresponding universal reality. Let us each ask

ourselves this question, to be answered carefully and

sincerely: Is there ever a time when there is not to

our knowledge a dispute going on somewhere in the

Craft: when there are not to our knowledge instances

of brethren who are on terms of more or less acute

disharmony, perhaps even for some trivial reason, a

matter of precedence, a personal slight, a

disappointment in office. And as resultant questions,

may we not ask whether we are not at times too little

regardful of the effects of our actions, too little

sensitive of the feelings of others; and from the

opposite point of view so little inclined to give credit

for good intentions; too ready to take offence when

none was intended.

I leave this to your consideration and pass to the

second great principle—Relief. Now no one can

question the great charitable work of the Craft. But

who does it? Chiefly the Board of Benevolence

administering the organised benevolence of the

Craft. This is a good thing: by joining together we

can do things which would be impossible to us as

individuals. But it is proper to realise that there is the

danger that we as individuals become separated from

the art of charity, and it becomes necessary to ask

the question: Are we as individuals sufficiently

zealous to find the opportunities for charity and to

use them?

Truth, the third great principle, is the most personal

thing of all, and I can say nothing very material

about it here. There is one small point. Sincerity is, I

suppose, an aspect of Truth, and as we value it so

highly I have long felt that we should be more

careful of it in our ordinary Masonic exchanges.

I find it myself a little objectionable that we should

be so excessively pleasant on occasions that don't

matter. We tend to use a false coin. We are far too

fond of congratulating each other on performances

which both parties know were indifferent, of

thanking each other effusively for matters of plain

duty or custom. I don't suggest always a brutal

frankness; but we might do better to emulate those

who if they can truthfully find nothing good to say,

say nothing.

I have spoken so far of our mattters which lie within

the Craft. But there is another and perhaps even

more important aspect: What of the Craft in relation

to the outside world? You and I are known to non-

Masons as being members of the Craft. Does that

mean to them that we are more likely to be

honourable men, charitable men, and good men,

than those who are not Freemasons? I venture to

suggest that it does not mean this: it means no more

than that we are known to be members of a Society

whose doings are secret, and which is reputed to

have great power and influence. The only way in

which an institution can attain a reputation for good

or ill is by the dealings of its members with those

who are outside the institution. I ask you, as I ask

myself, how much have you and I done since we

have been Freemasons, and because we are

Freemasons, which is likely to enhance the

reputation of the Craft? And what have we done that

may detract from it? Do we not take our membership

too lightly; join the fraternity as we would join any

other society, and being once in it, comfortably

accept praise bestowed on the Craft as an institution

as being justly bestowed on us as members?

The late Sir Alfred Robbins, in an address, used the

following simple words which express much of what

I am trying to say:—

"A Mason can put aside his Masonic clothing and

his emblems, he can leave them behind with the

Tyler; but he has to carry his principles into his daily

life, into his home life, into his business life; and

unless a man who is a Mason is a better man in his

home life, in his relations of citizenship and his daily

contacts with his fellow-man, that man is not a true

Mason. He is simply a discredit to the great body to

which he belongs, rather than one who brings it any

glory."

Can any of us doubt the truth of the words? I think

not. And if we admit their truth we are led back to

my original question: How many of us can say that

we have made an honest and sustained attempt to

apply them to our own actions?

The passive reception of our Ritual is not enough. I

concede that the constant repetition of the same

injunction will have its effect in the end; but so will

constant dripping wear away stone, and the process

in both cases is desperately slow.

I have often heard it said, when financial matters are

being discussed, that we get our Freemasonry too

cheaply. If we actively—not passively—accept the

principles of our system, we shall not get our

Freemasonry cheaply. We shall pay a heavy price

for it in daily steadfast Masonic conduct.

And I close with a question which, as Freemasons,

we must answer: "Do we—that is, you and I—not an

abstract body—do we pay that price?"

————————

OBITUARY.

–⸱––÷––÷––⸱–

M.W. BRO. MAURICE THOMPSON, M.B.E.,

PAST GRAND MASTER OF THE GRAND

LODGE OF N.Z.

————

The Senior Past Grand Master of the Grand Lodge

of N.Z., M.W. Bro. Maurice Thompson, died at his

home in Auckland on 28th June, 1946, at the age of

88 years.

Bro. Thompson was born at Brock Hall, Pendring,

Essex, and came to New Zealand at the age of 24.

He took a keen interest in motoring when it was in

its infancy in New Zealand, and owned one of the

first cars in Invercargill in 1904. He was first

president of the Southland Motor Association. For

many years he took a leading part in public affairs in

Invercargill, being chairman of the Bluff Harbour

Board for a period. He was well known in business

as a partner in the firm of Broad, Small and

Company until his retirement in 1911. He was

chairman of the Repatriation organisation in

Invercargill for eight years, and later held the same

position in Timaru for a further seven years, after

moving there in 1922.

He was also keenly interested in Freemasonry, being

a member of Lodge Southern Cross, No. 9, and

Lodge Timaru, No. 196, He attained to the high and

exalted position of Grand Master, holding the office

for the years 1912 and 1913. He was also an Ex.

Comp. of the Royal Arch Degree.

During World War No. 1 he was actively engaged in

patriotic work, raising funds for this purpose. During

this period his Masonic, civic and patriotic duties

must been very exacting and onerous, but he carried

them out with distinction and credit, for which he

was awarded the M.B.E., a coveted honour,

In 1930 he took up residence at 19 Kitenui Avenue,

Mt. Albert, Auckland, joining Lodge Owairaka, No.

294, where he was welcomed with all the ceremony

due to his exalted rank. We shall always remember

him for his ever ready assistance and advice so

freely given at all times, He was also a keen

enthusiast for Lodges to possess their own Temples,

and presented a valuable site for this purpose on

New North Road, Mt. Albert, on the 16th February,

1939.

Our late brother has steadily and consistently made

in his small garage, furniture and fittings for the

proposed Temple. This valuable help was much

appreciated by the members of Lodge Owairaka and

approved by the Board of General Purposes. He has

also set aside framed photographs of Past Grand

Masters of the Grand Lodge of New Zealand and

many other gifts in the event of his death. He was

one of the Trustees of the Lodge, and last year was

made an Honorary Member.

Even during World War 2 he was not idle, having

made up to the time of his death 300 articles of

furniture, which realised the sum of £200, for

Patriotic Funds. This indeed was a truly wonderful

patriotic effort and gesture.

M.W. Bro. Maurice Thompson, P.G.M., will be

remembered by all who came within his sphere as a

great Mason, a good citizen, a loyal and patriotic

subject, and a fine Christian gentleman.

————

A TRIBUTE.

The following tribute was paid to our late M.W.

Brother by the Provincial Grand Master, R.W. Bro.

W. W. Wright, when carrying out the cremation

ceremony:—

''Once again the Grim Reaper has visited our ranks

and taken away one of the bright and shining lights

in Masonry. In the death of M.W. Bro. Maurice

Thompson, P.G.M., a truly good man and a

distinguished Freemason has passed on to the great

beyond. We shall miss him greatly from the scenes

of this earthly life, but his name, his influence and

his work for the good of Freemasonry will live in

our hearts until Time with us shall be no more, for

the man who is really good and useful in this life

never dies, because his works live after him.

"M.W. Bro. Thompson was an inspiration to every

Mason who had the privilege and pleasure of being

associated with him. His kindly greeting and ever

ready smile will be greatly missed. He gave of

himself freely for the advancement of the Order.

What he undertook to do he did with intelligence

and enthusiasm. M.W. Bro. Thompson had a wide

knowledge and deep understanding of the great

principles of Freemasonry, and his chief objective

was to imbue his fellow Masons with a portion of

his own veneration for the Fraternity. He not only

had the esteem and affection of the brethren of

Auckland, but he was loved and admired by

Freemasons throughout New Zealand, more

especially in the Southland District, where he lived

during his main Masonic career. To have reached the

rank of G.M., the highest position in N.Z. is

sufficient proof of his sincerity and ability. Masonry

has indeed sustained a great loss in the death of

M.W. Bro. Maurice Thompson, P.G,M."

————————

FINER SPIRITUAL EVALUATION.

–⸱––÷––÷––⸱–

Oration Given at Xenophon Consecration by

V.W. Bro, C. E. Butler, Grand Chaplain.

————

Brethren, you are about to join in the responsibility

of constituting a new Lodge. Its number being 200

on the register of the Grand Lodge makes it an

occasion of great rejoicing, and we wholeheartedly

congratulate the foundation members upon their zeal

and enterprise in their new venture. Masonry in this

State is certainly growing apace as far as numbers is

concerned, but the most important question arises:

"Is it growing as rapidly in the true spirit and

intention of Freemasonry?" To many of us that

becomes a question of major importance when

making a new Lodge, and should be of vital concern

in the E. and W. as well as the N. and S. of any such

Lodge.

To erect an enduring edifice, it is first necessary to

create a true and strong foundation. To that end, and

to constitute properly this L., we must proceed to

consecrate it. By consecration, we mean the act of

setting apart from a common to a sacred use, the

material and physical components that represent a L.

This changing over from common to sacred use is

not the result of some mystical alteration in the

material and physical things themselves, but it is to

be the commencement of a new attitude, a changed

spirit begun within the soul of the one who is to

view and re-view these self-same objects, and he

may use them for a higher purpose. It is thus to be a

deeper spiritual conception of what Freemasonry is

and that for which it stands.

As the purpose of this Lodge will be to make men

true Freemasons, there must be very serious

consideration of this basic aspect of the Craft. No

matter how carefully new members are chosen from

those who profess a belief in God, and who are of

strict morals, we must fully appreciate the

fundamental differences there are in human nature,

These differences have been exemplified in the well-

known couplet:—

"Two men looked out from their prison bars;

The one saw the mud, the other the stars."

Here, then, were two men in the same environment,

but what a difference in perception! One was

concerned only with the material; the other with the

spiritual. I suggest that the true meaning and spirit of

Freemasonry is to encourage men to develop that

finer perception that will see the stars beyond the

mud, in spite of their particular environment.

It is no easy task to make men true craftsmen, for

before we can inspire others to build bravely and

wisely, we must first of all become master builders

ourselves. The apprentice depends so much on the

finer perceptions of those who would make him a

craftsman, that we call say on his behalf:

"Oh, I must feel your brain prompt mine,

Your heart anticipate my heart,

You must be just before, in fine,

See and make me see, for your part, new depths

of the divine." (Browning.)

Our rituals express in most beautiful language the

rules and regulations encouraging the correct use of

the tools, the kind of wood and stone to be used, as

well as the form and feature of the intended

structure. We can become excellent ritualists—even

letter perfect—and yet miss the spiritual

interpretation necessary to inspire the vision that

sees the stars beyond the mud. We need to

emphasise again the rebuke of Browning when he

says:

"Earth's cramm'd with heaven,

And every common bush afire with God;

But only he who sees, takes off his shoes."

We must cultivate assiduously that finer spiritual

insight that creates a fuller, richer belief in God as

the G.A.O.T.U., expressing itself in a deeper spirit

of reverence. It is only this spirit of reverence that

will give purpose and meaning to our belief in God

and all His works, which will inspire trust in and

understanding of our fellow men, and from which

are evolved those virtues that characterise a true

Freemason.

In choosing the name of Xenophon to distinguish the

L., the members will no doubt by precept and

example during the passing years, extol the virtues

of their choice, by emphasising his skill and

pertinacity as a military leader, by praising his subtle

reasoning as a philosopher, and by commending his

ability as a historian. It will also be necessary,

however to appraise the man, his worth, his work, by

his belief in the Divine government of the world and

his selection of friends who were similarly minded.

When writing of one of his friends, he first explains

and extols his piety, for without that as a foundation,

no other virtues can be imagined. Having

enumerated the virtues of which every man of

honour and integrity must be possessed, lie touches

on others which are creditable in men, such as

modesty, readiness to render service, cheerfulness,

kindness, and faith and goodwill towards allies and

friends.

This encourages us to think of Xenophon as having a

clear spiritual insight, based on piety and reverence,

undoubtedly inspired by his master, Socrates, who

prayed:

"Beloved AlI-Father, and all you gods that haunt this

place, grant me to be beautiful in the inner man, and

all have of outer things to be one with those within!

May I count only the wise man rich, and may my

store of gold be such as none but the good may bear.

Anything more? That prayer, I think, is enough for

men."

Yes, it was enough for Socrates, and in the light of

our new day, enough for all men. May the continuity

and spiritual vision of that prayer inspire the

members of this L. to become worthy of all

prosperity and blessing.

So mote it be.

—"WA. Craftsman."

————————

IN WHOM DO YOU PUT YOUR TRUST?

–⸱––÷––÷––⸱–

At the Consecration of Manor Way Lodge, No.

6161, at Freemasons' Hall, London (Eng.), on

Monday, 29th October, 1945, the Provincial Grand

Chaplain of Kent (W. Bro. Rev. K. A. Latter, M.C.),

referring to the question asked of all who enter the

Order: "In Whom do you put your trust?" and the

candid answer expected of every candidate, as the

first words he spoke withi a the Lodge, declaring his

trust in God, said all must remember this great mo-

ment of their entry in Freemasonry and the tense

feeling with which we had listened to the blessing

from on High being invoked upon the proceedings.

Later, too, as we had been obligated and we had

asked for Light our eyes rested upon the V.S.L., the

greatest of all books, within the pages of which was

revealed God's Will and Word. And so throughout

the further steps of our Masonic education, we had

been brought into constant contact with the Divine

commands of our Creator in our conduct through life

and our dealings with our fellowmen, learning also

in allegory the course of true life, and that just as we

could not become Masons without passing through

the different steps we were taught, so we could not

attain to full life with God and Eternal Life, without

birth, life and death.

These lessons not only showed us how to attain true

life, but that without God, all else must prove of no

avail. Many had tried and recent events had once

more proved how utter was the failure which must

inevitably follow. The life and the only way for a

true Mason was the Way of God, our Heavenly

Father, Great Architect and Ruler of the Universe,

To the Founders of this new Lodge he reminded

them of the great responsibility they were assuming

by bringing men into Freemasonry to whom the

example of their own lives must be the means of

their becoming either true or bad Masons. Their.

Lodge, let them remember, was to be dedicated to

God and to His service, and may God prove to be

the inspiration found behind all their thoughts, and

all their actions. In olden times he would remind

them the Manor was the link between the spiritual

and the community life of the Parish. As members of

the Home Guard they had been ready to defend the

community life and may now defend the spiritual

life, with the name of their Lodge as a constant

reminder that the way of God was to be the way of a

Mason. It was often difficult to follow, for it was

one of complete unselfishness. But a short time ago

it had been present as a wonderful spirit among the

Allied nations, but now that the horrors of war were

over, it would seem that many who had worked

together in that selfless spirit to resist and overcome

aggression, now turned to seek their own ends.

At times we felt as groping in the dark, not unlike

the time of our entry into Freemasonry. But likewise

if we put our full trust in God, as we did then, we

could overcome the difficulties threatening to

overwhelm us, and so help the world to pass from

the depths of selfishness, which brought war and

misery, to the light of unselfishness, upon which

alone could be laid the foundation of a just and

lasting Peace.

Finally, let us always remember the responsibility of

example incumbent upon us as Masons, inasmuch it

was our bounden duty to put self aside, in order to

serve God and our fellow-men to the utmost of our

ability. He would recall words written recently by

Lord Rowan, the Chief Scout, saying: "If we are to

make progress in these difficult times that face us,

we must work not for ourselves but for our

community. We must be prepared to put aside all

thoughts of self, and work together as a team."

If we were to prove faithful in fulfilling such a duty,

we could help the world to understand the true

meaning of the Fatherhood of God and the

Brotherhood of man, and thus assist in uprooting

selfishness from the world. Thus could be founded a

true and lasting Peace, that "Peace of God which

passeth all understanding." Such was the true

Mason's job today. But before it could be done we

must know God, we must put our trust in Him, and

ask for His help, guidance and strength, for without

Him we could achieve nothing.

"In whom do you put your trust?" To that question

as Masons our confident answer must be "In God!"

he concluded, charging the Founders to make it the

rule and guide of their future conduct of the Lodge.

— "The South Australian Freemason."

————————

ORDER OF THE SECRET MONITOR.

–⸱––÷––÷––⸱–

The Most Worthy Grand Supreme Ruler of the

Order, the Earl of Courtown, O.B.E., etc., has

appointed Rt. Worthy Bro. George Russell District

Grand Supreme Ruler of the Order in New Zealand,

in succession to the late Rt. W. Bro. Colonel G.

Barclay, P.G.C. Rt. Wor. Bro. George Russell has

held the office of Deputy District Grand Supreme

Ruler since the formation of the District in New

Zealand in 1930.

————————

THE LEWIS OF FREEMASONRY.

–⸱––÷––÷––⸱–

(By J. Fairbairn Smith, F.P.S.)

————

Since the publication of Waiter W. Fuller's

biography of the new Grand High Priest of the

Grand Chapter, Royal Arch Masons of Michigan,

there have been literally hundreds of requests as to

the meaning of the term, "Lewis Mason," and the

intent of this article is to attempt to give our readers

definite information relative to the Lewis in

Masonry. English, Scottish, and Irish Freemasonry

exclusively identifies the son of a Master Mason as a

Lewis. This is also true in some Grand Jurisdictions

of the United States, notably in Pennsylvania, which

follows more closely the landmarks of the Ancient

Craft as laid down by the Grand Lodge of England.

In ancient times the son of a Mason occupied a

distinct position, and it is declared in some of the old

Masonic lectures that because the duty of a Lewis,

or son of a Mason, to his father was to bear the

heavy burden in the heat of the day and help him in

time of need," his most important privilege for so

doing entitled him to be made a Mason before any

other person, however dignified by birth, rank or

riches, and while still a minor. Thus, the Lewis

Mason is one who has been initiated, passed and

raised by special dispensation before having attained

the age of 21 years. As a matter of fact, a Lewis may

become a Mason without dispensation in Scotland

after he has reached his 18th birthday.

The Lewis is an instrument made use of by

Operative Masons to hoist heavy stones. It is an iron

clamp or cramp which is inserted in a cavity

prepared for that purpose in large stones. By virtue

of the Lewis the stone is attached to the pulley or

hook and may be conveniently raised to any height,

safely controlled, and finally deposited in its proper

position. In the ruins of Whitby Abbey, in England,

which was founded by Oswy, King of Northum-

berland, in 658, large stones were discovered, with

the necessary excavation for the insertion of a

Lewis.

Wherever and whenever Operative Masons have

plied their art, the Lewis has been used. Therefore,

the Lewis in operative Masonry is as old as Masonic

Symbolism. Just when and where its use was first

introduced into the art of building, we are unable to

say. It was used, however, long before medieval

architects erected the great Cathedrals of Britain and

Continental Europe, which are still, after hundreds

of years, the finest examples of Gothic architecture,

and in their rare and supreme beauty have been

designated as "symphonies in stone."

The old Romans knew the Lewis and the ancient

ruins of Rome have disclosed its use. Its sybolism is

exceedingly interesting and instructive, and British

Masonry pays particular attention to it. The Lewis is

to be found on the tracing board of the Entered

Apprentice, which depicts it as a symbol of strength,

for by it, the Operative Mason is able to lift the

heaviest stone with comparatively little exertion or

physical power. It symbolises the peculiar means by

which a heavy stone can, through the instrumentality

of the Lewis, be hoisted and deposited in its

appointed place and thus become a part of the

common mass of strength and beauty, and it might

be added, just as the Lewis is essential to the

successful completion of the building, so are the

sons of Masons necessary to the perpetuity of the

Masonic institution.

The symbolism of the Lewis and many of the

privileges which are accorded to him by British

Freemasonry have seldom been adopted by the

American Craft. There are, however, many instances

where young Americans have been raised to the

sublime degree of a Master Mason before reaching

their majority age. A notable example of this

procedure was the initiation of George Washington

in Fredericksburg Lodge, of Fredericksburg,

Virginia, when he was only 20 years and 8 months

old. This surely is evidence that America has, in the

past, recognised the symbolism of the Lewis and the

privileges which he is presumed to have enjoyed. At

any rate, this is undoubtedly the most plausible

explanation why America's most distinguished

Mason and Citizen was initiated before attaining the

full age of 21 years, for it is natural to presume that

since British Masonry, together with its rights and

privileges, had a very definite influence upon early

American Masonry, the privilege of the Lewis must

have been recognised by the Lodges of those early

days.

In Browne's "Master Key," which is supposed to

represent the Prestonian lecture, we find the

following definition:—

What do we call the son of a Freemason?

A Lewis.

What does that denote?

Strength.

How is a Lewis depicted in a Mason's Lodge?

As a cramp (clamp) of metal, by which, when fixed

into a stone, great and ponderous weights are raised

to a certain height and fixed upon their proper basis,

without which Operative Masons could not so

conveniently do.

What is the duty of a Lewis, the Son of a Mason, to

his aged parents?

To bear the heavy burden in the heat of the day and

help them in time of need, which, by reason of their

great age, they ought to be exempted from, so as to

render the close of their days happy and

comfortable.

His privilege for so doing?

To be made a Mason before any other person,

however dignified by birth, rank, or riches, unless

he, through complaisance, waives this privilege.

Since the Lewis in Masonry symbolises the duty

which a son owes to his father during a period when

his powers are sinking and his strength is failing,

surely modern Masonry can find sterling reasons

why it should foster and develop among the sons of

Masons a feeling that they indeed are entitled to

certain privileges. The progress of the institution of

Freemasonry should be made primarily by virtue of

the sons of Masons. The physical strength, alertness

and acumen of these sons should be combined with

the spiritual, moral and intellectual strength which

flows from the concepts and teachings of

Freemasonry. As a consequence, the Lewis, or son

of a Mason, could symbolise the strength by which

our fraternity lives and prospers, for just as

Operative Masons cannot conveniently form the

work of Operative Masonry without the aid :Ind

assistance of the Lewis, Speculative Masonry cannot

grow and develop without the sons of Masons to

replenish its diminishing ranks caused by the

ravages of time. For this reason alone Freemasonry

in all ages has extended to the son of a Mason the

prior right of becoming a Master Mason and thus

recognises the importance of sons to our ancient and

honourable institution. It is by reason of this process

that Freemasonry can be assured of its future. The

son of a Mason today is its leader of tomorrow.

Thus, the thinking Mason will readily agree that the

symbolism of the Lewis so long unheeded by

American Masonry could be of definite benefit to

the Craft today.—"N.S.W. Freemason."

————————

PRACTICAL FREEMASONRY.

–⸱––÷––÷––⸱–

Cultivate Charity, not to Companions alone, but to

all Mankind. These words appear in Masonry—no

matter where, but they are there. Perhaps the best

meaning of Charity for our purpose is "Universal

Love." Professor Albert Einstein warns the world

against racial strife. He says, "We must constantly

keep in mind the injustice of our prejudices, and

particularly our racial prejudices." Quite a useful

thought for Freemasons. We ought to shoulder some

of the world's worries and help to smooth them out

in a truly Masonic manner. We should make our

Freemasonry a practical, everyday matter! One

Brother could inspire another—or even a non-

Mason; so inspire or be inspired; it would come to

the same thing in the end and might be a wonderful

act of Charity for the benefit of Mankind. Charity to

the fore, no matter what may be behind! Think of the

world's worries and how they could be ended—

Masonically! There are always two ends in sight, a

good end and a bad end. Choose the former, it can

be found if we look the right way.

FREEMASONRY, FLOREAT! — "South African

Study Circle."

————————

A SILENT BROTHERHOOD.

–⸱––÷––÷––⸱–

Yes, that is Freemasonry: Audi Vide Tace—Hear,

See and be Silent. We hear and see certain

ceremonies recited and carried out in the Lodge

room; outside the Lodge we have to be silent—but

not inactive. Brethren are sometimes reminded that

when they take off their regalia and leave a Lodge

meeting, they are still Masons, Now what can that

mean? What are we supposed to do? Just think! Let

us put it this way: that we do not attend Lodge

entirely in our own interests; that we do not attend

Lodge entirely in the interests of the Brotherhood;

but we do attend Lodge partially in the interests of

Humanity. A beautiful thought for M.Ms. and P.Ms.,

for it is no departure from Masonic teachings, seeing

that the grand Principles on which the Order is

founded are Brotherly Love, Relief and Truth, and

the world is now crying out for all these. Brotherly

Love has been explained by us previously. Relief: In

the Masonic lecture we find that "To relieve the

distress is a duty incumbent on all men. particularly

Masons," etc. Regarding Truth we are told that

hypocrisy and deceit are, or ought to be, unknown to

us, sincerity and plain dealing are our characteristics,

etc., etc. Though silence is a Masonic virtue, outside

our Lodges there is always something to do. A

glance at the newspapers will indicate in what

manner. Some of the burning questions of the day if

taken up by Brothers of the Order and treated

unostentatiously and Masonically would be all for

the good of Humanity. The Brotherhood could help

an individual Brother in such good acts, silently. and

without disclosing its identity—excepting of course

in Lodge. Eventually Freemasonry should become

better known through its good works and be a

greater power for good in any land. A silent

Brotherhood! Silence is golden, therefore a Golden

Brotherhood. Note.—Amongst subjects that can be

mentioned for the serious attention of earnest

Freemasons are, say, Peace Preservation.

Remedying Racialism, Housing, ready compliance

with post-war and emergency laws, etc., etc., but any

individual Brother could compile his own list.

—"South African Study Circle."

————————

HAWKES BAY NOTES.

–⸱––÷––÷––⸱–

The Installation meeting of Scinde Lodge, No. 5,

was held on 18th June, when Bro. N. F. Harston,

S.W., was installed as W.M. by the Prov.G.M.. R.W.

Bro. E. C. Hurdsfield. There was an exceptionally

large attendance of members and visitors and Grand

Lodge officers, past and present. After the official

business was completed, visitors and members were

entertained in the refectory, where the usual toasts

were honoured. The Prov.G.M, expressed regret that

the newly-installed Master's father, R.W. Bro. H. L.

Harston, P.D.G.M., was, through serious illness,

unable to be present.

Ruahine Lodge, No. 80, celebrated its Diamond

Jubilee at the Installation meeting on 26th June,

when Bro. W. H. Couston, S.W., was installed as

W.M. by the Prov. G.M. The Deputy G.M., R.W.

Bro. E. J. Guiness, and R.W. Bro. J. A. Nash, Prov.

G.M. Ruapehu District, and Grand Officers of both

districts were present and assisted in the ceremony.

The attendance was a record, there being 180

members and visitors present. Refectory proceedings

brought to a conclusion a very happy and

memorable meeting.

Heretaunga R.A. Chapter, at its regular meeting in

July, advanced three candidates. There was a large

attendance, presided over by V.E. Comp. A. L.

Baker, 1st Principal. R.E. Comp. E. E. Bott, Depute

Grand Z., accompanied by Grand Chapter Officers,

paid an official visit. The Depute Grand Z. has been

very busy lately, paying official calls on Chapters

Bedford and Victoria.

Bro. Len Hill and Bro. Sheppard, both of Lodge Te

Mata, are inmates of the Memorial Hospital,

Hastings. The brethren of the district extend

sympathy and sincere good wishes for a speedy

recovery to normal good health.

We regret to record the passing of R.W. Bro. H. L.

Harston, P.D.G.M.. on 8th July at Napier at the age

of 81 years, after a prolonged illness. To his

relatives, and in particular his widow and sons, W.

Bro. N. Harston, W.M. Scinde Lodge, and W. Bro.

Major E. Harston (London), we extend deepest

sympathy.

On 9th July Bro. A. A. Powell, S.W., was installed

as W.M. of Heretaunga Lodge, No. 73, by R.W. Bro.

E. C. Hurdsfield, Prov.G.M., assisted by present and

past G.L. officers. The attendance probably

constitued a record for an Installation meeting,

practically all Lodges in the district being well

represented. A most enjoyable social hour was spent

in the refectory, where the usual toasts were

honoured.

The regular meeting of the Services Lodge of

Hawkes Bay, No. 313, was held on 13th July, when

W. Bro. P. J. S. George, W.M., presided over a

splendid attendance. Lodge Waikaremoana paid an

official visit, and officers of that Lodge worked a

First Degree on two candidates. Altogether the

evening proved a great success, proving the

popularity of Saturday meetings of this Lodge,

which are held quarterly, to enable the country

members to attend. A very pleasant hour was spent

in the refectory, where a splendid film was shown,

and the usual toasts honoured.

It is with deep regret we record the sudden passing

of W. Bro. J. B. E. Hird. P.D.C., of Lodge

Heretaunga, No. 73. W. Bro. Hird appeared to be in

normal health and his sudden demise came as a great

shock to all Freemasons in this district. To his

widow and family we offer our deepest sympathy.

His place in Freemasonry, both Craft and R.A., will

be difficult to fill, and he will be greatly missed in

the H.B. District.

————————

TARANAKI NOTES.

–⸱––÷––÷––⸱–

The P.Ms.. of the District seem to be having a good

"innings" at present.

Lodge Patea Kilwinning, No. 18, at their last

meeting raised a brother, the degree being worked

by the P.Ms. with W. Bro. C. S. Martin presiding.

An address was given in the refectory by R.W. Bro.

W. T. Simmons, Prov.G.M.

The Installation meeting of Lodge Hawera, No. 34,

was held recently, when Bro. Lester Haberfield,

S.W.; was Installed as W.M. The attendance of

members and visitors was excellent. The ceremony

was carried out by R.W. Bro. Simmons, who was

ably supported by a good gathering of Present and

Past G.L. Officers, including two Prov. G.Ms., R.W.

Bros. J. McAllister and J. C. Barclay. These two

very worthy brethren seem something like the

"Brook," "Men may come and men may go, but we

go on . . . ." Indeed, no Installation meeting seems

complete without them. The ceremonial work went

smoothly and well. Bro. W. T. Good, who has

"sounded the calls" at Hawera Installations for many

years, was in great form, and in spite of severe

physical disability, gallantly took his place, and his

calls were as clear and clean cut as ever. Good man!!

The brethren of your Lodge and the visiting brethren

salute you.

Lodge Ngamotu, No. 48, has plenty of work on

hand, there being now on the "waiting list" two

candidates for initiation and one each for passing

and raising.

An emergency meeting of Stratford Lodge, No. 75,

was held early in the month to work a "raising," and

took the

form of a P.Ms.' night. The chair was occupied by

W. Bro. Williams, I.P.M., and a very good

attendance was recorded. In the refectory Bro. D. C.

Shaw gave an interesting talk on "Masonry Abroad."

At the regular meeting, when the Third Degree was

again worked, R.W. Bro. J. McAllister, in the

refectory, gave a talk on "The Apron."

The recent meeting of Lodge Moa, No. 110, brought

a good attendance of members and visitors. The

W.M. and members of Lodge Te Henui, No. 281,

paid an official visit.

The ritual work of the meeting was a "raising." An

item of interest for the evening was the presentation

of a new Volume of the S.L. to the Lodge by W.

Bro. Major A. Leech. As this worthy brother is still

confined to his home through severe illness, W. Bro.

F. J. Hodges made the presentation on his behalf. A

letter of thanks and appreciation was autographed by

all brethren present, and sent to W. Bro. Leech.

During the past month, in addition to their regular

meeting, at which a brother was "passed" and three

first notices given, Lodge Ikaroa, No. 115, held an

emergency meeting as "An Official Welcome to

R.S.A. Brethren." It was called a "Kiwi" night. The

chair was taken by W. Bro. S. Watson, assisted by

all members of the Lodge who have returned from

active service. It may be mentioned that W. Bro.

Watson went into camp during his year of office.

At the last meeting of Lodge Whangamomona, No.

234, a Third Degree was worked. This "cleans up"

all work in hand. At the next meeting a degree will

be worked for Stratford Lodge, whose waiting list is

rather over-full.

At the last meeting of Lodge Taranaki, No. 240, the

ceremonial work was a Third Degree, this ceremony

being performed by the W.M., officers and brethren

of Lodge Te Henui.

At the June meeting of Lodge Te Henui, No. 281, a

most successful P.Ms'. night was held, at which

there was a very large attendance. Everything went

off particularly well under the control of W. Bro.

Rivers, who had been away from New Plymouth for

a number of years, and on his return was asked to

take control of the Lodge for the ceremonial work of

the evening.

————————

RUAPEHU NOTES.

–⸱––÷––÷––⸱–

The Installation meeting of Lodge St. Andrew Kil.,

No. 79, was held on 14th July. when V.W. Bro. F. C.

Jannings. P.G.L.. installed Bro. R. N. Wilson as

W.M. R.W. Bro. J. A. Nash, Prov.G.M., was in

attendance, accompanied by Grand Lodge officers,

several of whom journeyed from Palmerston North.

After the formal business a very pleasant hour was

spent in the refectory.

Feilding Lodge, No. 141, held its Installation

meeting on 8th July, when Bro. J. Mennie was

installed as W.M. The ceremony was carried out by

R.W. Bro. J. A. Nash, Prov. G.M., who was

accompanied by a large attendance of Grand Lodge

officers, several from the northern end of the

teritory. The newly-installed W.M. is to be

congratulated on the excellent team of officers

chosen to assist him.

The Ohakea Services Lodge Installation was held on

17th June. Bro. J. E. Fraser being installed by R.W.

Bro. J. A. Nash. This Lodge is showing considerable

progress since coming to town, and despite the fact

that a number of members returning from overseas

find it necessary to affiliate with Lodges in other

parts of N.Z., the enthusiasm of those members who

con attend is an outstanding feature of the Services

Lodge.

One initiation at Rangitikei Lodge last month and

several more to follow is keeping W. Bro. L. R.

Vile, W.M„ very busy.

W. Bro. W. A. Churchill, W.M. of Lodge Rongotea,

has had his last meeting as W.M. He has had a good

year and the thanks of the Lodge are due to him for

his keenness and the efficient manner in which he

has performed his duties.

The Manawatu Kilwinning Lodge Ladies' Evening

was a great success. W. Bro. W. E. Anderson. W.M..

made an ideal host.

The W.M. of Ruapehu Lodge, W. Bro. J. I. Morgan.

has everything organised for the combined meeting

in honour of the M.W. the Grand Master's visit,

which takes place on the 26th July.

Lodge Awatea has found it necessary to hold two

emergency meetings lately. At the last regular

meeting the W. Bro. D. W. J. McDowall, made

reference to the loss the Lodge had sustained in the

passing of W. Bro. W. J. Ashworth, P.G.B.B.

After 26 years' absence, it was the pleasure of W.

Bro. Parkes, W.M. of Lodge Otangaki, to visit his

Mother Lodge, Waimarino, No. 175, Raetihi, where

he was received as the prodigal son and made the

chief guest of the evening.

Marama Chapter Rose Croix, No, 224, passed a

resolution of sympathy to the relatives of the late Ill.

Bro. R. J. Foss, 31°. The M.W.S., Bro. E. Barry

referred to the interest our late brother had always

taken in Rose Croix Masonry as well as other

Masonic activities in this district.

————————

SOUTHLAND NOTES.

–⸱––÷––÷––⸱–

The Consecration and Dedication of the new Lodge

at Gore, to be named Lodge Gordon, is being looked

forward to with keen anticipation by brethren in the

Eastern District. Its meetings will be held on the first

Wednesday of the month, and the opening

ceremony, which will be conducted by M.W. Bro. E.

C. Smith, Grand Master, will take place in the

Masonic Temple, Gore, on 7th September.

The installation of Principals and the investiture of

officers of Huiroa Royal Arch Chapter. No. 47. will

be conducted on 3rd August by R.E. Comp. G. H.

Brown, G.Supt.. and Grand Chapter officers.

Deepest sympathy is extended to R.W. Bro. J. D.

Campbell, Prov. Grand Master, in the death of his

wife. The late Mrs. Campbell was an outstanding

woman in many ways. and the world can ill afford to

lose women of her type.

The Installation of Bro. A. G. McNaughton as

Master of Lodge Waihopai, No. 189, was held on

15th July in the presence of a good attendance of

members and visitors. The ceremony was conducted

by R.W. Bro. Jas. Manson, P.Prov.G.M., assisted by

Grand Lodge Officers.

Lodge Edendale, No. 289, held its Installation

meeting this year in the Masonic Hall at Wyndham

on 27th July, when there was a fine attendance of

members and visitors. In past years the Public Hall

at Edendale had been used, but in view of the

unsuitability of this building, particularly in winter,

it was decided to make the change as indicated.

W. Bro. W. Kelman, P.Asst.G.D.C., will conduct the

Installation of Bro. H. Hoskin as Master of Lodge

Victoria, No. 147, on 13th August. He will be

assisted by W. Bro. G. G. Webb as D.C. and the Past

Masters of the Lodge. W. Bro. A. Henderson, an old

Past Master of this Lodge, assisted by the Past

Masters, conducted the ceremony of "raising" at

their July meeting.

The Past Principals of Southern Cross Royal Arch

Chapter. No. 3, will conduct the ceremony of

Exaltation at the meeting in August.

The death of M.W. Bro. M. Thompson, P.G.M., at

Auckland, removes from our midst a well-known

brother who at one time played an important part in

Masonic affairs in the Southland District. Special

reference is made to this in a separate article in this

issue.

The ceremony of Initiation was conducted by W.

Bro. A, F. R Crawford, Master of The Lodge of

Remembrance. No. 318. and his officers at the

regular meeting held on 17th July. The work was

conducted with dignity and efficiency fully in

accordance with the high traditions of Craft working

in the District. In future the monthly meetings of this

Lodge will be held on the third Wednesday of each

month.

The officers of Murihiku Rose Croix Chapter, No.

36, conducted the ceremony of Perfection at the

quarterly meeting, held on 31st July.

V.E. Comp. F. J. Logan, 1st Prin. of Southern Cross

R.A. Chapter, No. 3, accompanied by a number of

his officers and Companions, attended the July

meeting of Huiroa R.A. Chapter, when the ceremony

of Exaltation was worked by V.Ex. Comp. L. G.

Thompson, P.Z., and Past Principals of the Chapter.

W. Bro. Miller, the newly-installed Master, and

officers of Lodge Southern Cross, No. 9, did

excellent work at the July meeting of the Lodge, the

first meeting since the Installation.

Another recently-installed Master, W. Bro. T. S.

Grose. W.M. of Lodge St. John, No. 94, one of the

largest Craft Lodges in the Dominion, is also

displaying enthusiasm and efficiency in the

discharge of his important office.

Congratulations are extended to W. Bro. A. F. R.

Crawford on the distinguished honour recently

conferred on him — that of O.B.E.

M. Ex. Comp. E. C. Smith, P.G.Z., attended the July

meeting of Huiroa Royal Arch Chapter, No. 47, and

also the July meeting of Lodge Mataura, in his

official capacity of Grand Master.

Ven. Preceptor A. C. Ford and officers of the

Southland Preceptory of Knight Templars will hold

their quarterly meeting this month.

————————

OTAGO NOTES.

–⸱––÷––÷––⸱–

At a recent meeting of Lodge Morning Star, No.

192, the W.M., W. Bro. V. Dickel, had the pleasure

of welcoming the Prov.G.M., R.W. Bro. H.

Archbold, who was paying an official visit,

accompanied by a good following of G.L. officers.

The business of the evening was to "pass" three

brethren, the ceremony being ably carried out by the

W.M. and his officers. The Prov. G.M. congratulated

the Lodge on the work and expressed his satisfaction

at the large attendance. The refectory proceedings

were in keeping with the high standard usually

experienced when visiting Lodge Morning Star.

Lodge St. Clair, No. 246, held their annual P.Ms.'

night on 5th June, when W. Bro. J. Nicolson

assumed the chair, and, assisted by other P.Ms.,

conducted the ceremony of the Third Degree and

raised two brethren in really workmanlike style. On

returning the gavel, W. Bro. Nicolson expressed the

pleasure it gave him and the other P.Ms. who filled

the various offices which they had held in the past.

The large attendance, more especially of St. Clair

brethren, was most gratifying to all concerned.

At the regular monthly meeting of Lodge Achilles,

No. 310, the W.M., W. Bro. S. G. Scoular,

welcomed some twenty-five officers and brethren of

Lodge St. Clair, who were paying an official visit.

After expressing his pleasure at seeing so many

present, W. Bro. Scoular invited W. Bro. S. F.

Chalmers and officers of Lodge St. Clair to work the

ceremony of the Third Degree and raise two

brethren, which was duly carried out in a most

satisfactory manner and greatly appreciated by the

brethren of Lodge Achilles. Splendid refectory

proceedings concluded a very satisfactory evening

for all present.

Lodge Oamaru Kilwinning, No. 82, also held a

P.M.'s night at their regular meeting, and on this

occasion, incidentally the first P.M.'s night for some

considerable time, the R.W.M., W. Bro. C. R.

Galbraith, handed the gavel to W. Bro. J. A.

Meldrum, who with other P.Ms. carried out the

impressive ceremony of Raising, the work through-

out being of a high standard and enjoyed by those

taking part. The attendance was most gratifying,

being one of the best experienced in the past few

years and a fitting tribute to the P.Ms. of the Lodge,

who duly expressed their appreciation of the fact.

We learned with regret of W. Bro. J. A. Meldrum's

impending departure from the district, and know he

will be greatly missed by all the brethren in Oamaru,

and especially by his own Lodge, Oamaru Kil., No.

82, where he has been a tower of strength for many

years. Ever since joining the Lodge he has been a

keen and energetic worker, a diligent officer, and

most efficient Secretary. The brethren would like

him to know how much they appreciate his activities

on behalf of Lodge Oamaru Kil., No. 82, and wish

him every success and happiness in his new sphere.

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CHRISTCHURCH NOTES.

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The regular meeting of Civic Lodge. No. 157, was

held on 2nd July, when there was a large attendance

for W. Bro. A. H. Manson's last night. Owing to the

absence of both the Wardens from Christchurch,

Bro. I-I. P. Donald, Past Warden, was elected as

Master for the ensuing year.

Avon Lodge celebrated its Golden Jubilee on 4th

July, when there was a very large attendance. Grand

Lodge was represented by R.W. Bros. J. N. Du Feu

and Charles Flavell, Past Deputy Grand Masters, and

many G.L. officers and R.W. Bro. A. J. Jones

attended with officers of Provincial Grand Lodge. A

History of the Lodge was read by W. Bro. M. E.

Copeland, which traced the origin of the Lodge from

the District Grand Stewart Lodge (E.C.) and later

became Avon Lodge (E.C.). A Roll Call was

conducted by the Secretary, V.W. Bro. M. McN.

Norrie, P.G.D.C., and Bro. T. S. Bishop, Tyler for

19 years, was elected an honorary member. A happy

evening was spent in the refectory, including a

number of items by the Avon Orchestra.

The Installation Meeting of the Royal Canterbury

Preceptory, No. 246, of Knights Templar was held

on 12th July, when Kt. Herbert Campbell was

installed as Preceptor by Emt. Kt. John Hurley,

Provincial Sub-Prior for the South Island.

The regular meeting of Lodge Riccarton was held on

16th July, when Bro. R. J. Roberts, W.M., worked

the Second Degree.

The bimonthly meeting of the Masters' and

Pastmasters’ Lodge was held on 17th July, when a

paper was read by W. Bro. M. J. Barnett

(superintendent of parks and reserves for the

Christchurch City Council), entitled "Further

Biblical Plants Associated with Freemasonry." This

completed the former paper read several years ago

and dealt with the fir, cedar, almond, rose, acanthus

and other plants associated with the Craft, and the

brethren derived much benefit from W. Bro.

Barnett's special knowledge of botanical matters.

This paper, like many others in recent years, has

broken new ground and has added considerably to

the popularity of the Lodge. At this meeting 54 new

Associates were elected, and the Roll of Associates

now exceeds 1000.

V.W. Bro. Ross Hepburn, Grand Lecturer, gave a

Lecture at Lodge Malvern, No. 230, on 18th July,

and also answered a number of questions of Masonic

interest.

An Emergency Meeting of Excelsior Rose Croix

Chapter was held on 31st July, when the M.W.S., E.

and P. Bro. R. T. Sladen perfected one candidate.

Another well-attended meeting of the newly-formed

Corinthian Lodge was held in the Crown Masonic

Temple on 9th July, Bro. G. T. Williams, Master

elect, presiding, when it was announced that the

Charter is in course of preparation and that No. 321

is being allotted. After a full discussion on several

matters, including the adoption of a Founders' Jewel,

which will feature a Corinthian Column, the

previous suggestion that the Consecration,

Dedication and Installation be held in an outside

hall, was passed over in favour of the Main Temple

in Gloucester Street. It was felt more fitting to hold

such a ceremony there, always provided a night

suitable to Grand Lodge can be secured. The

announcement of the gift of a complete set of

Working Tools from the Crown Lodge, No. 138,

was greeted with applause and the Secretary

instructed to write expressing sincere thanks to the

members of the Crown Lodge. Regret was expressed

that the provisional date t2Oth July) for the opening

ceremony was too soon to permit of the necessary

arrangements, and Grand Lodge was asked to

suggest a later date, which it is hoped may be in

August.

V.W. Bro. Ross Hepburn finds it necessary to retire

from the position of Christchurch correspondent for

the "Craftsman" owing to pressure of work, and

invites volunteers for the position, commencing

immediately.

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NORTH CANTERBURY NOTES.

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The big feature in our notes this month is the Wai-

makariri-Hurunui Group meeting. to be held in

Ashley Lodge, Rangiora, on Saturday, 31st August.

All sister Lodges in town and country are invited to

attend this important function, when all servicemen

in our group will be welcomed home. The Masters

in the Group will meet at 7 p.m. and visitors will be

received at 7.30 p.m.

Southern Cross, No. 6, has quite a busy agenda

paper. and the work being done is of a very high

standard.

A splendid meeting of Lodge Ashley, No. 28, was

held recently, when an initiation was very efficiently

worked by W. Bro. Hawkins and his officers. With

more petrol available, several outside visits,

including the Avon and St. Albans Jubilees, have

been made.

Tawera Lodge, No. 188, is very busy at present. W.

Bro. Fairweather and his officers raised a brother at

their last meeting, and several more are on the

waiting list. Visitors are always welcome.

Mairaki, No. 131, is having a record run of work,

and the Master, W. Bro. S. E. Clements, has had two

splendid meetings recently, with an attendance of

about 100 on each occasion. The first, a visit from

the United Forces Lodge, when Mairaki raised two

candidates, and the second a visit from the Masters

of Crown and Doric Lodges, and a bus load of

brethren. Mairaki raised a candidate for Crown and

one for Doric on this occasion. It is very

encouraging to our group to see this little Lodge

making such good progress.

The Acacia-Cheviot meeting was very successful—

as big as an Installation. W. Bro. Williamson and his

officers worked a Scottish Third with their usual

merit, and W. Bro. Harris, Master of Acacia.

thanked Cheviot and all the other Lodges for their

assistance and attendance.

Ashley Chapter, No. 45, has quite a lot of work, and

acknowledged three candidates recently. V.E. Comp.

Fairweather, Z. desires to thank all sister Chapters

for their attendance and hopes they will come again.

The Master of Lodge Amuri, 184, W. Bro. Len

Jordan, hopes to arrange several special functions as

a fitting finish to a very busy year. Living at Hanmer

Springs and being in contact with the Masonic

Association there, soldiers and others will get a

warm welcome if they get in touch with him.

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NELSON-MARLBOROUGH NOTES.

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The Installation meeting of Wairau Lodge, No. 42,

took place on 22nd June, when the S.W. Bro.

Frederick Faulding, was duly installed as W.M. in

the presence of a large attendance of brethren,

including a good contingent from Nelson. W. Bro.

Brown received the W.Ms. of visiting Lodges, and

then received R.W. Bro. Mogridge and his G.L.

Officers, who then invited V.W. Bro. Craighead,

Asst.Prov.G.M., to conduct the ceremony of

Installation. W. Bro. H. O. Findlay, A.G.D.C.,

officiating as G.D.C. The Presiding Officer was

assisted by several G.L. Officers, including M.W.

Bro. Steans, P. Pro G.M., who made the trip from

Nelson for the occasion, and greatly impressed the

gathering with his delivery of the Address to the

Brethren. The visitors were later hospitably

entertained in the refectory, whilst the speeches and

items were right up to the usual high standard.

The regular meeting of Victory Lodge, No. 40, was

held on 1 lth July, when two F.Cs. were "raised."

There was a splendid attendance, many Lodges

being represented by their W.M. The annual report

and balance sheet for the past year was presented,

and disclosed steady progress on the year's working.

Marlborough Lodge of Unanimity, No. 106, met on

11th June, when a F.C. was "raised." R.W. Bro.

Mogridge delivered a short address on the 3rd

Degree, which was most welcome and instructive.

St. Cuthbert's Lodge, No. 144, initiated a candidate

at their meeting on 15th June, when there was a

large attendance, the Prov.G.M., accompanied by the

Asst.Prov.G.M. and G.L. Officers being in

attendance officially, also the W.Ms. and officers of

several sister Lodges. These visits are greatly

appreciated by W. Bro. Haldane and his brethren,

who always extend a very warm welcome.

Two E.As. were "passed" at the meeting of Southern

Star Lodge, No. 735, E.C., on 25th June. This Lodge

mourns the passing of one of their highly-esteemed

elder brethren, Bro. A. C. Betts, who was a member

of his mother Lodge for a period of 30 years. Many

brethren attended the funeral, where the Masonic

Service was read by the Lodge Chaplain.

Lodge Motueka "passed" an E.A. who is a member

of Lodge Torea, No. 121, at their meeting on 26th

June. It was pleasing to receive a report that W. Bro.

J. P. Cottier, P.Asst.G.D.C., was in attendance,

following his illness, from which he appears to have

made a good recovery.

The meeting of Victory R.A. Chapter, No. 12, held

27th June, was well attended, two brethren being

Advanced.

There was a good attendance at the meeting of

Forest Lodge, No. 116, held on 10th July, when the

Asst.Prov.G.M. and also the W.M. and brethren of

Waimea Lodge paid an official visit. There was a

Third Degree Working.

Forest Lodge mourns the passing of two of its

brethren, namely W. Bro. W. G. Syder, who has

been a member of the Craft for over 50 years, during

which period he rendered great service both material

and spiritual, and his presence will be greatly

missed. Also W. Bro. H. F. Dunbridge, who died at

Auckland, and who had a close association with W.

Bro. Syder, and was well known to the older

members of Forest Lodge.

A meeting of Marlborough Lodge of Unanimity was

held on 9th July, when two F.Cs., who are now

residing in the North Island, made a special trip to

Blenheim to be "raised" by their Mother Lodge.

Opportunity was taken at this meeting to present to

V.W. Bro. Kirby a P.M.'s Jewel, which presentation

was previously omitted. This presentation was very

popular, V.W. Bro. Kirby being highly esteemed by

the brethren in the District.

The Marlborough R.A. Chapter met on 25th June,

when two Comps. were "Exalted," the Degree being

ably "worked" by the P.Zs. of the Chapter.

Unfortunately V.E. Comp. Hood, Z., is still

indisposed, and was unable to attend. We all express

the hope for his speedy recovery.

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WELLINGTON NOTES.

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The Annual Installation Meeting of Lodge Otari, No.

190, was held on Tuesday, 9th July, when Bro.

Robert Watson Macnab, S.W., was installed as Wor.

Master for the ensuing year. There was a large

gathering of brethren from city and suburban

Lodges, the Temple being filled to capacity. No

fewer than seventeen sitting Masters were present.

R.W. Bro. S. M. Stone, Prov.G.M., was present, also

M.W. Bro. Russell, P.G.M., and a goodly number of

officers of G.L. The work of the Board was

conducted by W. Bro. W. A. Tanner, P.M., assisted

by the Past Masters of the Lodge. The succeeding

investiture of officers was also carried out by the

Past Masters. After the ceremony a happy hour was

spent in the refectory, where the usual toasts were

honoured in due form. Numerous communications

from many parts of the Dominion, and even from

Australia, were received, congratulating W. Bro.

Macnab upon his preferment and wishing him and

his officers a very happy term of office.