SYMBOLS.

–⸱––÷––÷––⸱–

REEMASONRY, we are told, is a peculiar system of morality, veiled in allegory and illustrated by symbols.

One is reminded of the Christian definition of a sacrament, with its combination of an "outward and

visible sign" with an "inward and spiritual grace." It is an interesting and valuable method the Craft has

chosen. Information ceases to be interesting when it is presented baldly. In Freemasonry the system of

morality could perhaps be expressed, in comparatively few Words, in the form of a credo or affirmation of

faith, but it would in many ways be less attractive if that were so—and there is virtue in attractiveness.

Instead of a plain statement, then, we sometimes find the message of Freemasonry wrapped up in allegory,

and we have to look carefully at the allegory to be quite certain what is the truth behind it. Almost always the

central truth is explained to us, and symbols are given to us as guide posts. A symbol, though, is not an exact

representation, it is something which stands for something else. That being so, there is a danger for the

untutored to mistake his signposts and ascribe to them meanings not contemplated by the ritual. It is

therefore important, when studying the ritual, to be certain of one's authority for saying that such and such a

symbol has such and such a meaning. Some fantastic statements are sometimes made along these lines. For

much of the symbolism of the Craft there is authority—we can find from the books in the Lodge library or in

the Research Lodge library (there are now six of these) how particular symbols came into the ritual, and what

they were intended to represent.

Freemasons sometimes amuse themselves by finding variant meanings and additional possibilities in the

various Craft symbols, and it is amazing what coherent systems can be built up of these. Always providing

that no authority or validity is claimed for them, they have their own value, for they are a legitimate result of

reflection .upon the ritual, and of thinking along the general lines which the Craft intends to indicate. But

unless they are backed by authority there is always a danger that the uninitiated may take them for truth; pass

them on, and overlay real meanings with fanciful glosses.

The study of comparative religion is especially rewarding, and the parallels between aspects of any two

religions, the sets of symbols they contain, appear to go beyond the bounds of coincidence. So it is with Craft

symbols. Many of them appear in slightly altered form in several of the great religious systems.

There is a difference between the ancient religion and the antient Craft. Religions were in most cases

examples of man's attempts to explain his existence, his source and his destination, and to save himself from

the unknown by propitiation of a deity. The Craft, on the other hand, much of its ritual devised during a

period when men adhered to what is known as "revealed religion," that is to say, they were not seeking the

truth through their observances: their observances exemplified truth that they felt dogmatically sure about.

Not by any means all Masonic symbols come from Jacobite times, but some have been modified or

rearranged even since them— Preston, for example, altered the place in the Craft of the V.S.L.

Gradual or approved change of this kind is not, of course, in the nature of innovation in the body of

Freemasonry: that very conservative rule exists in the interests of uniformity and to prevent the Craft

splintering or altering its character. In minor ways every living thing alters all the time, and that the Craft is a

living thing no one will deny.

Nevertheless, searching for the truth behind the allegory, striving behind the symbol for the meaning, are

occupations most suitable for the Freemason. So long as he is not dogmatic about conclusions for which he

cannot cite authority, he is addressing the very problems which the ritual appears to set him.

————————

CONSTITUTION AND DEDICATION OF

CROMWELL-CORONATION CRYPTIC COUNCIL, No. 20.

–⸱––÷––÷––⸱–

Cromwell-Coronation Cryptic Council, No. 20, was Constituted, Consecrated and Dedicated on Saturday, 1st

April, by R. Ill. Comp. A. J. Jones, D.G.Z., Consecrating Officer, assisted by R. Ill. Comp. H. R. Mitchell,

F

Gd. Supt. Installing Officer, R. Ill. Comp. J. C. Seelye, P.G.J., R. Ill. Comp. W. R. McKenzie; Recorder, R.

Ill. Comp. T. O'Shea, P.Chmn.; Sup. Co., Ill. Comp. Alec F. De Haro, G.D.C., Ill. Comp. Jas. Mitchell,

P.G.D.C., Grand Chaplain, V.E. Comp. F. C. Taylor,, O.G.D.C., R.E. Comp. Axel Newton acted as Organist.

There were seventeen Charter Members present. Ill. Comp. J. Mitchell delivered the Oration.

Following this most impressive ceremony the Installation of the T.I.M. and investiture of the Officers of the

newly-' constituted Council were carried out by R. Ill. Comp. H. R. Mitchell and his officers. Ill. Comp. H.

G. Wailes was installed as the first T.I.M. of the Council. During this ceremony R.E. Comp. Axel Newton,

P.G.Lec., had the degree of T.I.M. conferred on him.

Under the new Charter the Cryptic Degrees were worked by V. III. Comp. W. Sowerby and Officers of

Celtic Council, No. 42. There were three candidates. Ill. Comp. Sowerby thanked Ill. Comp. Wailes for the

privilege of working the degrees, this being very suitably acknowledged by the TIM.

In the refectory R. Ill. Comp. A. J. Jones, D.G.Z., in replying to his toast, gave a brief but most interesting

review of the history of the Degrees now known as Cryptic, and concluded by reminding the Companions

that however interested they may be in these and other side degrees, they should in no way be allowed to

lessen or imperil the importance of the Holy Royal Arch, which is the keystone of our Speculative System.

————————

WE MUST NOT FORGET.

–⸱––÷––÷––⸱–

We should not forget the continued fulfilment of the purpose for which we became Freemasons. While this

varies with each individual. Freemason, it is connected with the well-being and improvement of mankind

through the application of the principle of good to the individual man.

In a world torn with prejudice and ill-will we can and should be known as men of goodwill. When others

scoff at this or that creed, race or sect, we should, with the tolerance of perfect understanding, assist the

world to a better understanding. We should hate nothing but hatred and intolerance.

We must respect our individual personalities, we must support our rights as individuals, but in supporting

those rights, we must accept responsibilities which go with them, and those responsibilities can best be

discharged by that service which comes from loyal enthusiasm and clear, unbiased thinking.

Show me the man you honour, and I will know what kind of a man you are, for it shows me what your ideal

of manhood is and what kind of pan you long to be.

— Caryle

————————

VISIT TO THE GRAND LODGE OF NORWAY.

–⸱––÷––÷––⸱–

(By the M.W. the Grand Master, Bro. His Grace the Dike of Devonshire, K.G.,

and Grand Officers of the Grand Lodge of England.)

Brethren, you will remember that at the September Quarterly Communication I informed Grand Lodge that

in a few days I was leaving for Norway and would be accompanied by the President of the Board of General

Purposes .(V.W. Bro. Sir Ernest Cooper) and the Grand Secretary (R.W. Bro. Sydney A. White). I think it

may interest you to hear something of that visit, an account of which should be placed on the records of

Grand Lodge.

We left London at 9 a.m. on Saturday, 10th September, on the special section of the train for the Tyne

Commission Quay. At Newcastle, where there was a stop for some minutes, we were greeted by the

Provincial Grand Master for Northumberland (R.W. Bro. W. Cooper Bailey) and a party of his brethren. We

very much appreciated the fact that those brethren had foregone their customary Saturday afternoon

recreations and other engagements to meet us for a short conversation. One of the party accompanied us to

the Quay, where we were joined by another brother, and neither left us until they were satisfied that we had

everything we required and were comfortably established in our cabins. This was a great kindness which we

deeply appreciated.

We sailed at 5 p.m. on the T.S. Venus, which was captured in Norway during the German occupation, and

had been taken to Hamburg, where it was sunk during an air raid. It lay at the bottom of Hamburg Harbour

for some nine months, but it was salvaged, and has been completely re-equipped and beautifully

reconditioned, and is now a most comfortable ship. It was impossible, when we were travelling on that ship,

to realise that it had been at the bottom of the sea for nearly a year. We enjoyed a very smooth passage, and

arrived at Bergen, the old capital of Norway, at 3.30 p.m. on the following afternoon. I should like to refer

here, with great gratitude, to a brother of Norwegian birth who is a member of some of our Lodges in

London—W. Bro. S. Skrender, L.G.R. As soon as he knew of our projected visit he at once offered to make

all the arrangements for our journey. He has connections in Scandinavia, and took advantage of our visit to

transact some business in Norway and Sweden so that he could travel with us' on the outward journey. We

cannot sufficiently express our gratitude to him for his unremitting kindness. It was a great advantage to us,

as none of the members of our party could understand a single word of the language, to have this brother

with us.

At Bergen we had three or four hours before the departure of the night train for Oslo. Bro. Skrender had

arranged for cars to meet us off the ship and to all in the time by a tour of some of the interesting places in

the vicinity. His kindness enabled us to have a delightful and interesting foretaste of the beauties of the

country which was to be our home for the next nine days.

We were due at Oslo at 7 a.m. on Monday, the 12th. Unfortunately, we experienced one of those happenings

which are not unknown in England, in the shape of an engine failure, which led to our arrival being delayed

until 9.30 a.m. We were met by several of our Norwegian brethren who had arrived at the station at the

earlier hour, and who had, I am afraid, a long and not very cheering wait.

The first official engagement was at the Freemasons', Hall at 12 noon, where the M.W. Grand Master of

Norway (Lt.-Gen. J. Hvinden Haug) received the guests. Deputations had been invited from Ireland,

Scotland, the Netherlands, Denmark, Sweden and Finland. All present partook of luncheon. This was a

happy arrangement, for it served, in an informal manner, to renew old friendships and to form new ones. The

Grand Master had invited his principal officers and representatives of the Lodge St. Olaus of the White

Leopard, which was celebrating its bicentenary which was the purpose of our visit to Norway.

The occasion also provided an opportunity to see the Grand Lodge buildings. During the German occupation

they had been put to various uses, and at the termination of hostilities were in process of being converted into

a restaurant. The effort to restore them to their original purpose is really remarkable, and there is still much

to be done, but they made a great impression on the guests who had not seen them before. To give just a

slight idea,-there are sepaate apartments for each Degree, appropriately decorated and furnished. Unlike ours,

Lodges in Norway are very large, so that some of the Temples are practically the size of our own No. 1

Lodge Room.

In the evening we attended a meeting of the Lodge to witness the Ceremony of Initiation. The attendance,

though restricted, was so large that the ante-room was brought into use as well. As one example of the

thoughtfulness of our hosts, the ritual had been translated into English for those who were unable to

understand the Norwegian language. While it would have been possible to follow the essentials of the

ceremony as we understand them, the translation enabled the presentation of them to be better appreciated. I

do not propose to enter into details, but I would record the deep impression the ceremony made. Its dignity,

precision and solemnity will long remain, in our memories.

After the meeting the Grand Master gave a dinner in honour of his guests, after which we all adjourned to

another room, thus making it possible to move about and engage in conversation with the many Norwegian

brethren who were present.

The morning of the next day (Tuesday, the 13th) was set apart for a conference of the, delegates of all the

Grand Lodges present. Its object was primarily to exchange information and ascertain the outlook on

Masonic world conditions by the various Grand Lodges represented. No resolutions were passed, nor were

any intended, but it was satisfactory to hear the unanimous determination to maintain the basic principles

upon which Freemasonry was founded and has flourished. This was, of course, anticipated, but the gathering

together of representatives of so many Grand Lodges cannot fail to have a beneficial effect.

In the evening was the principal celebration of the bicentenary of the Lodge. Again the accommodation was

taxed to the utmost. The representatives of the various bodies were received by the Master, after which the

Grand Master entered the Temple, with an appropriate escort. Addresses of congratulation and good wishes

were delivered, and presentations made, followed by a Cantata by an orchestra and choir composed of

brethren of the local Lodges. The whole proceedings were admirably carried out. The Temple, which was

decorated in the Egyptian style, lent a fine setting to the display of the multi-coloured regalia and to the

dignified ceremonial which was so appropriately arranged.

On this occasion the Master of the Lodge presided over a dinner of some 400 brethren. Once again the

arrangements were faultless.

Wednesday (14th September) was given up to social activities. We were conveyed by motor coaches to

Sundoya, a beauty spot some 20- miles from Oslo, where luncheon was served. The view across the fjord,

surrounded by mountains in every direction, was a fascinating setting for a very happy party.

By the kindness of R.W. Bro. Magnus Christiansen (Grand Chancellor of the Grand Lodge), who throughout

was unceasing in his efforts to ensure the comfort of the guests, the English delegation was enabled to visit a

pulping and papermaking mill, where every process employed in Norway's greatest industry was explained

to us.

In the evening there was an informal supper which gave us a further opportunity to become better acquainted

with our hosts; and this concluded the programme of the celebrations.

Some of the guests left Oslo on the morning of Thursday, 15th September, but the remainder invited several

of the hosts to luncheon. In the evening the British Ambassador and Lady Collier very kindly gave a party, to

which our hosts and their guests were invited. This thoughtful act was very much appreciated.

We left Oslo on the morning of Friday, 16th September. Several Norwegian brethren were at the station to

bid us farewell. We were more than sorry to leave, for during our stay in the capital we were the recipients of

unbounded hospitality, extended by brethren who devoted their whole time to making our sojourn among

them happy. In this they were completely successful. For many a day our minds will revert to our

experiences and, above all, to the many brethren, headed by their beloved Grand Master—it would be

impossible to name them all, and we hope they will understand—who undertook what they did because of

their faith in our common cause.

It had been decided to make the journey to Bergen by the day train, so that we could see the country through

which it passed, but as our ship did not leave till Tuesday, 20th September, it had been arranged to stay for

two days at Geilo, a resort in the mountains. So that we should have every attention, the Grand Secretary

(R.W. Bro. Major O. Brinchmann-Hensen) kindly accompanied us. Having regard to the arduous duties

which had fallen to his lot during the previous weeks, this was a particularly kindly act, and we are most

grateful to him. Apart from having his company, which we very much enjoyed, he helped us over many little

difficulties arising from language problems.

On the arrival of our ship at the Tyne Commission Quay, the two brethren to whom reference was made on

our outward journey at once came aboard, and again rendered us their assistance. At Newcastle Station, the

Provincial Grand Master and some of his brethren again waited to welcome us.

We arrived back in London on the evening of Wednesday, 21st September. Our visit had been an experience

which we all enjoyed to the full, but we believe that it will prove of great advantage to the Craft, bringing

together, as it did, brethren of several different countries, and seeing, among other things, how men of

character can pass through adversity and emerge strengthened in their belief in those moral principles which

have sustained them, and determined to carry out the trust which they are called upon to administer.

Brethren, I have occupied your time at some length with this account of our journey because it was a very

notable one, and I believe that it will prove of lasting good to the Craft. I wish I could give you some more

vivid idea of the warmth and the cordiality shown us by our Norwegian hosts, and by the brethren who

composed the Delegations froth other nations. (Loud and prolonged applause.)

————————

BRETHREN IN WELLINGTON HOSPITALS.

–⸱––÷––÷––⸱–

COMMITTEE'S REPORT, No. 62.

————

The following brethren are at present in the

Wellington Public Hospital:—Bros. S. Boock

(Leinster), J. Wilson (Mokoia), R. Mitchell

(Westland Kil.), Capt. McLeod (Waterloo). All

brethren are progressing favourably.

The following brethren are at present in the

private hospitals:—Bros. C. Carr (Empire),

Mowhai Red Cross; H. Smithson (Otago Kil.),

Ewart Hospital; J. Munro, (Manuherikia), Ewart

Hospital; F. Dick (Waihenga), Central Park Hospital. All brethren are progressing favourably.

The following brethren have been discharged and returned home during the month:—Bros. C. W. Neilsen

(St. Andrew's), E. Harris (Mokoia), R. T. Shanks (Empire), W. F. McKay (Tale), A. S. Howatson (Hataitai),

G. Budden (Motueka), D. Parnell (Leinster).

————————

THAT MOST INTERESTING STUDY.

–⸱––÷––÷––⸱–

(Address by V.W. Bro. C. S. McDonald, O.B.E., B.A., Dip. Ed.,

Grand Lecturer of the G.L. of South Australia.)

There is a passage in the ritual of the Third Degree that has an arresting quality more powerful than many of

the more direct charges and obligations. It is that which states: "Let the emblems of mortality which lie

before you guide your reflections to that most interesting of all human studies, the knowledge of yourself."

None of us are likely ever to forget the symbol that is used to fix that injunction in our minds.

The passage is concerned with reflection and study, two activities that are purely the prerogative of human

beings; two of the most effective instruments for the education of the complete man; and I suggest, brethren,

that the education of the complete man is the principal purpose of Freemasonry.

To achieve that purpose it lays emphasis on the many-sided nature of human personality, and gives due

weight to each side. Although by definition Freemasonry is a system of morality, a code of conduct, yet it

urges its members to polish and adorn the mind, to study the liberal arts and sciences, to use the discipline of

mental effort as the sculptor uses his chisel to render from the crude marble the finished work of art. It

directs our eyes to the ultimate destiny of all men and women, a destiny that is not tied to this world of time

and space and sense, but to the world of eternity.

This sense of the manifold nature of man marks his importance as an individual. It selects him from all other

living things as being of value in himself; not one of a uniform group although living in a community; not

cast in a mould, his character stamped like that of others from the same mould, but unique in himself, and of

importance to his Maker because he is unique.

Freemasonry never subscribes to the doctrine that man is but one cell in a many-celled vague abstraction

called "the state," of value only in so far as he serves the good of the abstraction. No, brethren, always he is

regarded as an end in himself.

The singular personal pronoun marks almost every page of the ritual. "Try me and prove me," "Do you

pledge yourself," "Your prudent and candid behaviour," "You are taught the important duties you owe to

God, to your neighbour and to yourself."

Always and at every step the teachings of the Craft are concerned with man as the most important figure in

his universe, the end product of God's creative power. "What a piece of work is man," Hamlet said, "How

noble in reason! How infinite in faculty, in form and moving, how express and admirable, in action how like

an angel, in apprehension how like a God." And so, it is man, this creature a little lower than the angels, that

is Freemasonry's prime concern.

There is a school of thought that looks at man merely as a piece of apparatus that can think, not unlike those

marvellous calculating machines that work complex mathematical problems at the touch of a switch. It is a

materialistic school that would have man just the sum of so many reactions to the stimulus of his

environment, his so-called freedom of action a myth, his memory, his passions, his good deeds and his bad

so many reflex actions, the inevitable response to the appropriate impulse from his outer world. It is a quaint

doctrine, but a futile, indeed, a dangerous one; for it leads so easily to that political philosophy that has taken

hold of the loyalty of millions of men throughout the world today, the belief that a few men with special

insight can devise a society that will be freed from the inequalities that mark life in all communities. The

followers of this creed believe that they have only to sweep away all opposition, all who believe in some

other plan, and Utopia will be achieved. They are so sure of their end that they are convinced that any means

is justified to attain it. "We know what is good for the human race," they say; "if you disagree so much the

worse for you; you shall be liquidated," and when all opponents of the new order have been so eliminated

those who are left—if there are any—will enjoy the perfect society that shall be set up.

When men begin to look on other men as pieces of mechanism it is only a step to treating them as machines,

feeding them, lubricating them and keeping them in working order so long as they serve someone else's turn,

some superman, but tossed on the scrap heap as soon as their usefulness has gone, like discarded machines,

means to an end, someone else's end, and not an end in themselves. This doctrine ignores two truths that

have been proved again and yet again in the course of history: The first is the axiom that "absolute power

corrupts absolutely," and the second is Abraham Lincoln's wise statement that "No man is good enough to

rule another without the other's consent."

Another school of thought urges man to follow every wandering impulse that comes into his mind. Don't

repress yourself, it says, avoid inhibitions. Words like complexes and neurosis abound in the jargon of their

kind. They would put men on a plane with the animals; the thought of discipline, of control, makes them

pour out a maze of windy protests. Be yourself, they say, have a good time, wallow in the trough, forget this

thought of mental effort, of keeping vain thoughts in subjection. They quote Horace at us, "Seize today."

They even tear out of their context passages from the Volume of the Sacred Law. "Take thine ease," they

quote. "Eat, drink, and be merry."

That is an unpleasant doctrine, brethren, and in the final analysis a destructive one. It is the doctrine of the

pig trough and it ends as foretold in the other half of that saying from the Volume of the Sacred Law: "Thou

fool," the parable said, "this night thy soul shall be required of thee."

No, brethren, man is not a cold calculating machine; he is not a robot to have his future planned for him by

some superman or men, and to be liquidated if he is foolish enough to oppose the plan. Nor is he a vicious

brute pandering without thought to every vagrant impulse of his body, an opponent to all law and discipline

and control. Freemasonry is opposed to both these conceptions, for he first leads to a dictatorship of the

many by the few, and the other leads to anarchy and chaos.

Freemasonry believes that man is a mind to be polished and adorned, that he is a heart to be warmed by the

needs and sorrows of other hearts, a son of the Great Architect of the Universe, with almost unlimited power

for good as well as evil in his keeping.

It is to this being, so rich in possibilities, that the ritual speaks; reflect, it says, ponder on this most

fascinating of all human studies, look within your own heart, know thyself, and so in time come to know thy

fellows. Surely, brethren, here we have a sane middle path that every wise man might pursue with profit.

Other agencies are concerned with some one aspect of personality. The schools marshal the knowledge of the

ages before him; they cultivate his memory and his skill in handling ideas, and give him an instrument of

precision in dealing with the many problems of business and professional life that fall to the lot of modern

man. But only indirectly are the schools concerned with the whole man, with conduct as well as thought and

skill.

Society puts him to the test. It throws temptation in his way, it bombards him with pleas that pander to his

love of ease, of power, of display, of excitement, of good food and material adornment. There is a good side

to this process, of course; it finds out the weakling and pushes him to the wall, it toughens the fibre of the

strong, it removes their illusions, it promotes their power to rely on themselves; but society is a ruthless

teacher, and gives little thought to the human wreckage that strews its path down the years.

Another temptation inherent in society is the fascination exerted by modern industry on active and energetic

minds. The development of a business that provides more goods for man's welfare can be an absorbing task,

and many of the best brains of modern society are engaged in just that work. New machines are developed

each year for the more effective and speedy production of more houses, more furniture, for food, textiles,

ornaments and gadgets of every kind. So prolific has been this output that future historians may well name

this age as the age of gadgets.

We do not always pause to ask ourselves what is the real value of the devices that we produce in such

profusion. Is man any better as man for the thousand and one labour saving and time saving things he has

evolved?

I suggest, brethren, that the answer depends on the use he makes of the time and labour that he saves. It is all

to the good if by the exercise of thought we ultimately free ourselves from the tyranny of monotonous and

dreary toil, but if that relief makes us more prone to pander to our appetites for things that tickle the palate,

or satisfy our love of display and excitement and speed, the end of the process may be a people whose moral

fibre has been sapped by easy living, whose standards have been conditioned by material pleasure, and

whose power to discipline the mind, to find an ecstacy in art and literature and drama, and good talk, in finer

and better quality goods of permanent value, has withered and decayed.

Should that day come we shall be a people whose faces are turned towards the twilight, we shall be on the

road out as a force that matters in man's climb upwards from savagery; and a tougher, more virile, better

disciplined people will take our place.

The role of a Jeremiah does not sit easily upon me, brethren, but I suggest that those are no idle forecasts.

The lesson of today is that we should turn more often to the most interesting of all human studies, we should

reexamine this man that we are, we should re-assess our values, and set up anew the stern personal code for

which Freemasonry stands.

For Freemasonry, like religion, turns man's mind to thoughts of the good life and the prospect of futurity. It

carries his feet into a purer air than blows through the work places of this hurrying world. It cleanses and

exalts his spirit and provides him with an armour against the things of this life that would hurt and pull him

down. But, above all, it bids him to be strong.

England's finest hour was the hour of Dunkirk, when the nation was calling up its last reserves of endurance.

May we have the wisdom, the strength, and the loyalty to our Masonic traditions to stand as free men in a

free society, and accept voluntarily a perpetual discipline of the body and of the mind that will enable us to

retain our faculties of every kind in their fullest energy to the glory of the Great Architect, the service of our

fellows, and our own soul's enrichment.—"S.A. Freemason."

————————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

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

———

WASHINGTON-1949.

92nd Annual Communication held at Seattle, Washington, on 21st July, 1949, M.W. Bro. Delos A. Shiner,

Grand Master, presiding. Twenty-eight District Deputy Grand Masters, 17 Past Grand Masters, and 51 Grand

Representatives were in attendance. •

The Mayor of the City of Seattle delivered an address of welcome to the assembled brethren. He

complimented the Order "for the things that it stands for and the things that it has accomplished."

269 Lodges, with a total membership of 59,488—a net gain of 2239. Three new Lodges were constituted

during the year.

A bequest of 50,000 dollars to the Masonic Home Endowment Fund is recorded.

The Report of the Superintendent of the Masonic Home is comprehensive and makes interesting reading.

The facilities the Home provides are varied and extensive, and everything in connection with it appears to be

on a "big" and generous scale. It seems to have both the moral and practical support of the brethren generally

throughout the Territory.

The Grand Lecturer submitted a Report, in which he said that most of his time during the year had been

taken up with study and research which would enable him to prepare and complete "a 100 per cent. accurate

copy of the esoteric work."

The Grand Historian gave a most interesting address or "The Territory of Alaska." We quote:

"For many years we have been endeavouring to establish whether or not there were Masonic Lodges in

Russian Ainerica, which is what our Alaska was Is,nown as under the Russian rule. We have never been able

to satisfy ourselves that such Lodges did exist; there were, of course, secret societies—that we know of—but

they were not Masonry as we know it. They were exclusive and only for such aristocrats as the Naval

Commanders and others that were of 'Noble Birth.' Even Baranof, the noblest man of them all, was not

permitted to join, for he was, according to their lights, 'of low birth.'

"What started me on the search was an experience I had some years ago when I was taken into one of the

Indian tribes of the North. It was not one of those ceremonies such as we have down here sometimes when

some distinguished man is made a member of one or another of the tribes; this was really serious business

with them, and the ceremony was most impressive. It followed so closely some of our own work that I felt

sure their early `Tyees' must have seen ceremonies resembling ours. We all realise that the Alaska native,

outside of south-eastern Alaska, shows a decided Oriental strain. Who knows but what their rituals might

have been brought to them from the Chinese. From wherever they came, they were most impressive, taking

four or five hours for the ceremony. Probably they are no longer functioning as they did when I was 'adopted'

as most of the older natives are gone, and the younger members of today do not take those matters seriously

as did their forbears."

Then followed an historical sketch of the Lodges in Alaska today. It is regretted that lack of space precludes

our quoting from two outstanding addresses delivered, one by the Grand Orator, on "Patience, Toleration and

Objectivity in the Search for Light and Truth—and the other by R.W. Bro. Judge Ellsworth Meyer, Deputy

G.M. of the G.L. of California, who was present as a visitor. Both could well be classified as "jewels of

Masonic oratory."

The Book of Proceedings runs into some 400 pages and contains a wealth of information, and an adequate

coverage is not possible in a review with space limitations.

Grand Master: M.W. Bro. Henry C. Heal, Bellingham.

Grand Secretary: R.W. Bro. John I. Preismer, Tacoma.

Grand Representative of N.Z.: W. Bro. Wm. L. Eldek.

Grand Representative at N.Z.: M.W. Bro. Charles Flavell, P.G.M., Christchurch.

—————

INDIANA-1949.

127th Annual Communication held in the 132nd year of its existence, in Indianapolis, on 17th May, 1949,

M.W. Bro. Carl L. Hibberd, Grand Master, presiding. Sixteen P.G.Ms. were in attendance and 52 Grand

Representatives of other Jurisdictions, including M.W. Bro. John W. Thornburgh, Deputy Grand Master and

Grand Representative of the Grand Lodge of New Zealand. Several distinguished guests from other States

were welcomed and received with Grand Honours. Of the 538 chartered Lodges, 518 were represented at the

meeting.

The total membership of this Jurisdiction on 31st December, 1948, was 160,951—a net gain of 5237. During

the seven-year period, 1942-1948, 79,016 new members were admitted, showing a net gain for the period of

53,709. This represents a total increase in membership of about one-third. Referring to these figures, the

Grand Master said, inter alia:

"This indicates that our Lodges have been faced during this period with the task of just 'making' Masons, and

too little time was available to assimilate these new members and to educate them into the fundamentals of

our institution. . . .

"Every Lodge should have a programme of work and definite time in the Lodge schedule should be assigned

to each activity—all in proper balance to the whole scheme of things. Such a comprehensive programme

would include a study of the philosophy, the symbolism, and the historic background of our institution; an

active benevolence programme; a dignified but interesting social programme for the brethren, their ladies

and their families; and interchange of social programmes with other Masonic organisations; and then a full

co-operation with those events that are promoted by the Grand Lodge."

He advised "Not more men in Masonry, but more Masonry in men."

The Grand Master gave a comprehensive account of his stewardship, reporting on a wide variety of subjects

and activities, including Masonic Education, Youth Organisations, Masonry and Communism, Masonic

Relief, Foreign Fraternal Relations, etc.

In connection with "Masonry and Communism" the following resolution was passed: "Masonry abhors

Communism as being repugnant to its conception of the dignity of the individual personality, destructive of

the basic human rights which are the Divine heritage of all men, and inimical to the fundamental Masonic

tenet of faith in God."

A resolution calling for the addition of an anti-Communist declaration on the form of petition for the Degrees

of Masonry was not adopted.

The Grand Secretary's salary was raised from 6000 to 6600 dollars and a Retirement Plan for employees of

Grand Lodge staff was adopted.

The incoming Grand Master, M.W. Bro. Thornburgh, addressed Grand Lodge, concluding with the following

remarks:-

"The Masons of Indiana, if inspired to action, may well be the catalytic agent in society that will restore

morality to social intercourse, decency in the home and unity in the community. Will you, Worshipful

Masters, carry this message to your Lodges and your communities?

"Will you so magnetise the members of your Lodge with this impelling drive to action that problems of adult

and juvenile delinquency will no longer be prevalent? Will you join in the movement to restore tolerance,

honesty, decency, morality and temperance to the exalted place these fundamental virtues once occupied

among our people? Such is the challenge that a confused citizenry presents to the votaries of Masonry. Can

we, dare we do less than accept the challenge? We must accept it; we must bear the burden during the heat of

the day; we must carry on 'until the words of the Holy Script become living reality:

"'Behold how good and how pleasant it is for brethren to dwell together in unity!'"

Grand Master: M.W. Bro. John W. Thornburgh, Indianapolis.

Grand Secretary: R.W. Bro. Dwight L. Smith, Indianapolis.

Grand Representative of N.Z.: M.W. Bro. John W. Thornburgh, Indianapolis.

Grand Representative at N.Z.: R.W. Bro. Alan F. Fisher, P.G.W., Christchurch.

—————

RHODE ISLAND AND PROVIDENCE PLANTATIONS — 1949.

158th Annual Communication held on 16th May, 1949, M.W. Bro. Erncot L. Lockwood, Grand Master,

presiding. Many guests from other Jurisdictions were escorted into Grand Lodge and presented by their

respective Grand Representatives near the Grand Lodge of Rhode Island. 46 Lodges with a total membership

of 16,680—net gain of 527:

44 "Courtesy" degrees were worked during the year on behalf of other Jurisdictions.

Twenty Grand Officers died during the period under review, including Past Grand Master Wm. Luthek

Sweet, whose death brought to an end a most imposing civic and Masonic record built up over a period of

more than four score years.

The Grand Master reported that he had presented a cheque of 2000 dollars, representing a contribution of 2

dollars from each candidate for the degrees of Freemasonry, to the George Washington National Memorial.

This brought Rhode Island's total contribution to more than $42,000.

Referring to the Memorial the Grand Master said: "Freemasons of the United States, who revere the memory

of George Washington as the most illustrious member of the Craft, find their Mecca in the imposing shrine

which now stands on its commanding site high above the Potomac River, overlooking the City of

Washington.

"It is the Craft's expression of faith in the principles of civil and religious liberty, of stable and orderly

government, the very message of Masonry itself—those principles of which Washington, first W.M. of

Alexandria Lodge, No. 22, was the Exemplar."

M.W. Bro. Lockwood reported having attended the Conference of Grand Masters of the United States.

"The most outstanding paper presented at the conference," he said, "was 'Should there be a Waiting Period

between Degrees?' "

This was followed by a round-table discussion and a frank analysis disclosed that there was no doubt in the

minds of most of the Grand Masters present that a period of one year should elapse before the newly-made

Mason should be permitted to apply for the so-called Higher Degrees.

The Annual Returns of Subordinate Lodges are reproduced in the Book of Proceedings, showing the names

of the officers of the Lodge, the names of those initiated, passed, and raised, and also the names of those

brethren ceasing membership of the Lodge.

This appears to be the only Grand Lodge in the U.S.A. which follows this practice.

No reviews are published.

Grand Master: M.W. Bro. Howard B. Rice, Providence.

Grand Secretary: R.W. Bro. N. Arthur Hyland, Providence.

Grand Representative of N.Z.: W. Bro. Herbert M. Sherwood, Providence.

Grand Representative at N.Z.: R.W. Bro. Edgar C. Hurdsfield, P.Prov.G.M., Waipukurau.

—————

NEVADA-1949.

85th Annual Communication held in Boulder City on 9th and 10th June, 1949, M.W. Bro. Wilfred T. Voss,

Grand Master, presiding.

Grand Lodge was opened in ample form, then followed the Pledge of Allegiance to the Flag, after which a

hearty welcome was extended to distinguished visitors. Grand Lodge appears to have then gone into recess

for luncheon and did not resume until the afternoon.

26 Active Lodges with a total membership of 4293—net gain of 176. One new Lodge was added to the roster

during the year

Grand Lodge extended official recognition to the following Grand Lodges:—The Grand Orient of Italy, The

Grande Loga Simbolica do Rio Grande do Sul, of Brazil, and The Grande Loja de Minas Gerias, of Brazil.

(The Grand Lodge of New Zealand does not recognise any of these Jurisdictions.)

Several new Laws and Regulations were adopted.

The Grand Master opened his address to Grand Lodge by warning the brethren assembled of the perils of

Communism. On this subject he said in part: "It is the duty of every Mason—nay, my brethren, it is the duty

of every freedom-loving man and woman in this country to combat in every possible way this atheistic form

of government, devouring free-people after free people, and is now knocking without and within the doors of

our beloved land while we idly argue over a word or two of our ritual. The time is at hand to gird ourselves

as the warriors of old to fight a battle of self-preservation. Let us carry the fight for the preservation of this

democracy from within our sacred walls to our homes, our clubs, our churches, our service organisations, our

unions, everywhere, by words of counsel to those who doubt, and praise for those who believe as we do—in

one Union, undivided, with liberty and justice for all. Failing in this, let us be prepared for the alternative—

to sacrifice our fortune and our very lives, if necessary, in our country's defence, to preserve this Union in its

present form for our posterity."

The Grand Orator, W. Bro. Richard H. Cowles, Jun., delivered a short but telling address on what one could

well epitomise as "The Spirit of Freemasonry."

Our 1947 Book of Proceedings is adequately reviewed.

Grand Master: M.W. Bro. Walton T. Baker, Hawthorne.

Grand Secretary: R.W. Bro. E. C. Peterson, Carson City.

Grand Representative of N.Z.: Bro. Robert A. Drake.

Grand Representative at N.Z.: R.W. Bro. G. R. Henderson, P.Prov.G.M., Dunedin.

————————

OBITUARY.

–⸱––÷––÷––⸱–

DR. JOSEPH FORT NEWTON.

[Extract from Grand Lodge Bulletin, Grand Lodge of Iowa, February, 1950.]

————

A pall of grief fell ever Iowa Masons when on. January 24 the radio announced that Joseph Fort Newton had

died. Next only after T. S. Parvin he had been the brightest star which had ever shown on this Grand

Jurisdiction. Only the Muse of History can tell which meant the most to the other: whether he had meant

most to Iowa Masonry, or Iowa Masonry had meant most to him.

In his "River of Years," which is already a classic among American autobiographies, Dr. Newton states that

he was made a Mason in 1902 in Friendship Lodge, No. 7, in Illinois. He affiliated with Mt. Hermon Lodge

in Cedar Rapids in 1909, demitting therefrom in 1944. He served as Grand Chaplain of the Grand Lodge of

Iowa in 1911, 1912, and 1913. He removed to Cedar Rapids to become pastor of the Universalist Church, the

name of which, and upon his insistence, he changed to the Liberal Christian Church, and now known as the

People's Church.

It so happens that in those days Brother Luther Brewer Was owner and editor of the "Cedar Rapids

Republican," and at the same time was famous throughout America for the excellence of his printing—the

Grolier Club has exhibited his work.

After Brother Brewer had heard a number of Dr. Newton's sermons and lectures, he asked permission to

publish them each week in his newspaper. The ultimate result was that for a term of years a bound volume of

these sermons and lectures was issued each year, and it is impossible to tell how many clergymen, Protestant

and Catholic alike, shaped their art on them; they were such masterpieces of pulpit oratory as seldom appear.

The fame of these volumes went abroad, a fact which, as the sequel was to prove, was to shape Dr. Newton's

career for years to come.

When the health of Dr. R. J. Campbell, pastor of the City Temple in London, began to fail, and when his

great congregation began to look about for a successor to him, the editor of the "Christian Commonwealth"

chanced to come upon a copy of one of the volumes of Dr. Newton's lectures and sermons which Brother

Luther Brewer was publishing. The result was that the officials of the City Temple in London invited Dr.

Newton to become the pastor of the largest Protestant church in the world. This was during the First World

War.

In the meantime a number of developments had been shaping themselves among Masons in the Grand

Jurisdiction of Iowa. For a period of years the Grand Masters, line officers, and Trustees of the Grand Lodge

of Iowa had discussed the need for a simple and intelligible book, or booklet, to be presented to each

candidate, for the purpose of giving to candidates a reasonable understanding of the Freemasonry into which

they were entering.

During those same years Dr. Newton was delivering many speeches to Iowa Lodges. His own favourite was

a brilliant oration to which he gave the title of "The Men's House."

Brother Louis Block, who at the time had not yet become Grand Master, chanced to hear this brilliant

speech, and, when he did so, he exclaimed to himself, "Here is the man to write that book for candidates,"

and as soon as possible made a recommendation to Grand Lodge. The result was that the Grand Lodge of

Iowa commissioned Dr. Newton to write the volume which later was published under the title of "The

Builders."

After only a few years this book became, as one reviewer described it, "the Blue Lodge Classic." It sold in -

the thousands. Tens of thousands of American Masons read it. It was issued in an edition published in

England, and not long after was published in a number of other languages.

Now that the author of it has passed to the Grand Lodge above, Iowa Masonry has a just right to feel that it

had a share in the career of a Mason whose work was epochal. In the years to come another may write a

greater book than "The Builders," but it can be doubted, if any other American Mason will ever write a book

out of which—and the words are written in sober earnestness—such great developments will follow as the

organisation of the National Masonic Research Society and the Masonic Service Association.

————————

MASONRY IS MORAL GEOMETRY.

–⸱––÷––÷––⸱–

(By Bro. Rev. Dr. J. Fort Newton.)

Masonry is moral geometry; its truths are a part of the order of nature. Take a snowflake and look at it under

a glass and you will find it to be an exquisite example of the geometry of God—squares, circles, triangles,

pentagons, hexagons, parallelograms, more exact and delicate than the deftest hand could trace.

Such is the structure of nature, and it is no wonder that Pythagoras saw in these signs and designs,

everywhere present, the thought-forms of the Eternal Mind—else they would not be the natural self-sought

forms of matter. One of his sayings that has floated down to us is: "All things are in numbers; the world is a

living arithmetic in its developments—a realised geometry in its repose."

From Pythagoras this insight passed to Plato, whose genius gave eloquent expression to the doctrine of

numbers. When asked by a pupil what God does, Plato replied: "God geometrists continually." Over the

porch of his academy at Athens he inscribed the words: "Let no one who is ignorant of geometry enter my

doors, meaning that all his teachings rested upon the science of numbers. Science confirms his doctrine, as

we may read in the last chapter of the study of the spider, by Henri Fabre.

"Geometry—that is to say, the science of harmony in space—presides over everything. We find it in the

arrangements of the fir-cone, as in the arrangement of the spider's web; in the spiral of the snail's shell, in the

chaplet of a spider's thread, and in the orbit of a plant; it is .everywhere as perfect in the world of atoms as in

the world of immensities. And this universal geometry tells us of a Universal Geometrician, whose divine

compass has measured all things."

No wonder, then, Robert Southey spoke of the spider as "the old Free Mason." For when we try to think the

thoughts of God after him, we find ourselves thinking in terms of law, order, number; and no doubt that was

what Plato meant when he said that by the art of measurement the soul is saved. Aristotle said that "man is

the measure of all things," and Ovid added that "our measure is in our immortal souls." So all the mighty

thinkers agree that the human mind is made in the image of the Eternal Mind; that we can follow the

thoughts of God—which means that our faith is not a mere guess, that truth, justice, beauty in man is of the

same nature as truth, justice and beauty in God, however they may differ in degree.

There is also a moral geometry, tested by long and often sorrowful experience. Every evil way has been

often tried. No prophet is needed to predict the final issue; it is a problem in geometry. Moral idealism is not

the musings of a visionary; it is the calm geometry of life. The moral life is as logical as Euclid, and result

follows cause—defeat follows evil—as surely as suns rise and set. The wit of man cannot outwit the moral

law.

Thus Masonry deals in a practical way with the geometry of manhood, its proportions and dimensions

seeking to give us symmetry, of -character—poise, balance and beauty also of soul. It tries to build the

character of man after the pattern of the City of God in the Bobk of Revelation—a city whose length and

breadth and height are equal. How seldom one meets a symmetrical character. Most of us are lop-sided or

unevenly developed, in one way or another. Often enough the mind of a philosopher is attached to the

appetite of a pig, or the faith of a saint with the sneer of a snob.

The basis of the triangle of character as we are taught in the First Degree of Masonry is righteousness. Purity

is the first dimension of a man. Morals are ever the boundaries of liberty and the first measure of manhood.

Honesty, purity, truthfulness—nothing can take their place, and without them, religion is either a superstition

or an empty form.

But, strangely enough, a man may be moral and yet mean. He may be clean but cruel; honest but

uncharitable; truthful but narrow, bigoted, hard. He may throw a poor family out of his house for lack of rent

and be perfectly honest—and inhuman! If there is anything worse than the wrongs wrought by wicked men it

is the evil done by good men. That which gives breadth, mellowness, and loveliness to character is

sympathy. And so to purity we must add pity. Justice runs lengthwise of life, but mercy is width and is an

evidence of nobility and refinement of spirit. No matter how righteous a man may be, unless he carries in his

heart an alabaster box of sympathy, pity, pathos, he lacks much of being a man. Blest be a broad and sunny

sympathy in which bigotry and cynicism melt away; it is the second dimension of character "according to the

measure of man that is, of the angel."

But there is another dimension of manhood too often forgotten in our day, which we may call piety. Some

think it a- kind of fourth dimension—a thing which you may argue exists, but which we never can realise.

Not so. It is a natural, normal development of man, without which his life lacks sympathy and is a temple

without a tower. ' Man must seek the heights of life, must be tall of soul as well as broad—tall enough to see

over walls of sect, party, natiop and race. Altitude of soul shows us that many things that men wrangle about

are insignificant, and that other things, like a cup of water given-to a brother with a gesture of kindness, are

of eternal moment.

It is when we add this third dimension that we see that man, measured by the Angel in him, is immeasurable.

Everywhere in Masonry—from the moment when we first enter its temple as a pilgrim seeking light to the

day when it lays us to rest, and deposits its little white apron in our tomb—we are taught to pray, for wisdom

and light, for ourselves and for each other, each praying for all and all for each one. Yet how little men

realise the power and worth of prayer' to lift us out of a narrow, self-centred, restless life into the large,

serene, joyous "life which moves and cannot die."

No wonder our sums do not work, and we never find the answer to the riddle of life, because we are trying to

build, the House of Life in only two dimensions. It cannot be done, and it will not stand when the winds

blow and the floods beat upon it. Let us dare to judge our own life and the lives of our fellows by what is

highest, so that, at last, when we are tested by the "measure of the Angel"—that is by the Angel of Death—

we may be found to have attained in some degree to the measure of the stature of a true, upright, brotherly

Mason. And by as much as we have failed, by so much let us trust the mercy of God which is without

measure and knows no end. —"Freemasons' Chronicle," London, England.

————————

MASTERSHIP.

–⸱––÷––÷––⸱–

A Mason's laudable ambition should be the Mastership of his Lodge, for it is a great honour to be a ruler in a

Masonic Lodge. The individual who fails to gain some useful lesson as a result of serving a term as a Master

is indeed strange. We know of no better position than that of a Mastership of a Lodge for a person desirous

of becoming acquainted with the proper conduct of meetings.

The Master who DIRECTS his Lodge rather than rules it is far more likely to be successful than he who

attempts to govern it. It may be possible to do both, but it would be well for the newly installed Master to

endeavour to direct his Lodge before aspiring to rule it. In the former case the personal element of the Master

comes much more to the front than in the latter. We can say with confidence that the members of the Lodge

will be far more ready to fall in with the directions of their Worshipful Master than to obey the dictates of a

Brother who over-estimates the power with which he is invested, and thus makes himself an autocrat.

A Master cannot afford to be too autocratic in his bearings. If he is genial in his conduct towards his

brethren, and sincere in his work, he will doubtless win their approval, and by so doing is bound to have both

a successful and harmonious year of office. —"Victorian Craftsman."

————————

THE LATE R.W. BRO. COLONEL SIR A. HENRY

McMAHON, G.C.M.G., Etc.

–⸱––÷––÷––⸱–

WONDERFUL RECORD OF SERVICE.

————

From many Masonic spheres will have come hearty congratulations to R.W. Bro. Colonel Sir A. Henry

McMahon, G.C.M.G., G.C.V.O., C.S.I., upon the celebration on Monday, 28th November, 1949, of his 87th

birthday, and for his unabated Masonic zeal as a veteran of the Craft and a leader.

On the 8th of the same month he reached the 48th anniversary of his entry in the Craft, which took place in

Lodge Bolan, No. 691, under the Scottish Constitution, at Quetta, South Afghanistan, where he was stationed

as a Political Officer, and six years later he occupied its Chair. He has, since then, joined many other Lodges

under the English Constitution, in India and in England, notably among the latter the Lodge of Antiquity, No.

2, of which he was Master in 1922, occupying the Chair of Jubilee Masters, No. 2712, in 1919; Royal Alpha,

No. 16, in 1925; Old Haileyburian, No. 3912, as first Master, in 1919; McMahon Lodge, No. 3262 (bearing

his name and of which he was a Founder), in 1908; Red Triangle, No. 4000 (Y.M.C.A.), in 1920; Imperial

College, No. 4536, in 1924.

He heads the list of the District Grand Masters, heaving been appointed for Malta, as far back as November,

1924, thus 25 years to date, and has been a Grand Lodge Officer of England since 1911, when he was

appointed P.G.D., and promoted four years later to the past rank of Senior Grand Warden. He was Grand

Superintendent under the Scottish Constitution of Northern India, 1908-15, and appointed Past Grand Master

Depute of Scotland in 1913. He was also for a time Grand Master of Egypt, in 1917, a Jurisdiction which,

later, failed to receive the recognition of Grand Lodge.

Prominent in his activities in most other Masonic spheres and degrees, it is, however, in the Ancient and

Accepted Rite, 33°, that he has achieved most prominence, and since the death of the late Earl of

Donoughmore, in 1948, he has succeeded as M.P. Sovereign Grand Commander, after being since 1929

Lieutenant Grand Commander, and since 1917 member of the Supreme Council, 33°.

The oldest surviving son of the late Lieut-General C, A. McMahon, F.R.S., he was edudated at Haileybury,

from which he entered the Royal Military College, where he gained the Sword of Honour in 1882. After

joining, in the following year, the King's Regt., he transferred, soon after, to the Indian Staff Corps, joining

the 1st Sikhs, Punjab Frontier Force in 1885. Some few weeks later he joined the Indian Political

Department, and thereafter was engaged in a career of brilliant success in various important political posts of

trust he filled, involving often delicate negotiations and much administrative acumen.

Among the later important positions he occupied were Chief Officer in charge of the visit of the Amir of

Afghanistan to India in 1907, in recognition of which he was made Afghan Sardar of the First Class; agent to

the Governor-General and Chief Commissioner of Baluchistan, 1905-11; . Foreign Secretary to the

Government of India, 1911-14; Master of Ceremonies to H.M. King George V during his visit to India;

British Plenipotentiary for the Treaty regarding Tibet, between the latter, China, and England; first High

Commissioner for Egypt, as a British Protectorate, 1914-16, and British Commissioner on Middle East

International Commission (Peace Conference), in 1919.

He was Chairman of Management Committee and member of the Board of the British Empire Exhibition,

1920-25; Chairman of Fellowship of British Empire, since 1923, and President of the National Council of the

Y.M.C.A., since 1928, taking also an active part in the management of Foot Hospitals, in London, Liverpool,

and Manchester. Fellow of the Society of Antiquaries, on its Council and former Chairman; Fellow of the

Zoological Society, on its Council and Vice-President; Fellow of the Royal Geographical Society; Fellow of

the Geological Society, etc., and a Knight of Justice of the Order of St. Jerusalem.

Surely, it must be agreed, a very full life of service to the community and displaying the most amazing

variety of activities and interests. —"Freemasons' Chronicle."

————————

GRAND MASTER OF NETHERLANDS MADE ROYAL ARCH MASON.

–⸱––÷––÷––⸱–

What is said to have been an event of far-reaching Masonic importance was the conferring of the degree of

Royal Arch Mason on Dr. L. J. J. Caron, Grand Master of the Grand Lodge of the Netherlands, at an

Emergency convocation of Anglo-Dutch Chapter No. 5868, in London, England, on October 6, 1948.

The event is said to have been without parallel in the annals of English Freemasonry, especially in Royal

Arch Masonry, for it anticipates the eventual introduction of Royal Arch Masonry into the Netherlands.

For several years there has existed in London an Anglo-Dutch Lodge; a few months ago (May) a Chapter

attached to Anglo-Dutch Lodge was consecrated and given the name and number, "Anglo-Dutch, No. 5868."

Dr. Caron is a distinguished Freemason, a distinguished citizen, and a former Governor-General of the Island

of Celebes, largest of the Netherlands East Indies Group. He was made a Freemason in 1915 in The Hague.

Present at the Exaltation ceremony were the Third Grand Principal, V. Rev. A. T. A. Naylor, Dean of Battle,

and Honorary Chaplain to the King; Sydney White, Grand Secretary of the Grand Lodge; Brig. Gen. W. H.

V. Darell, Grand Master of the Mark Grand Lodge, and many others. Dr. Caron received the Mark degree

earlier on this same day.

Toasts to the King of England and to Queen Juliana of the Netherlands were honoured.

R.W. Bro. S. A. White, M.V.O., P.G.W., Grand Secretary of the Grand Lodge of England, during an address

referred to the historical background of Royal Arch Masonry as set forth from the beginning when it was

declared in the "General Laws and Regulations of the Craft" that, pure ancient Masonry consists of three

degrees and no more, viz., those of Entered Apprentice, the Fellow Craft, and the Master Mason, including

the supreme order of the Holy Royal Arch.

During the last quarter century a revival of interest in Royal Arch Masonry was noted, not because

petitioners desired to enter another degree of Freemasonry, but because men were seeking the great moral

values and were finding in Royal Arch Masonry that something needed to complete the teachings of the

Craft on a higher spiritual plane, and these were found in the Holy Royal Arch, thereby making it in the

fullest sense the coping stone of the whole Masonic structure.--"R.A. Mason."

————————

WAIKATO NOTES.

–⸱––÷––÷––⸱–

Ohinemuri Rose Croix Chapter, No. 394, is making good progress. At the meeting held on 11th April there

was a fine attendance of members and visitors, amongst the latter being representatives from Rotorua and

Hamilton Chapters. The M.W.S., E. and P. Bro. S. J. Hedge, assisted by his officers and some of the visitors,

conducted the ceremony in an impressive manner. A very pleasant hour was spent in the refectory at the

close of the meeting.

Lodge Te Aroha, No. 52, was honoured at its Installation meeting on 16th Mardi by the presence of the

M.W. the Grand Master, Sir Stephen Allen, who was welcomed by a splendid attendance of members and

visitors from sister Lodges in the District. The ceremony of installing Bro. C. Bertelsen as W.M. and the

investiture of the officers was conducted by the Prov.G.M., R.W. Bro. C. N. O'Neill, assisted by G.L.

officers, in a most dignified and impressive manner. The addresses by the Grand Master in the Lodge room

and the refectory were much appreciated by all.

At the Installation meeting of Lodge Karioi, No. 165, on 10th March, the ceremony was conducted by R.W.

Bro. G. Gilchrist, P.Prov.G.M., assisted by G.L. officers, in consequence of the Prov.G.M., R.W. Bro. C. N.

O'Neill, being engaged on Masonic duties in another part of the District. There was a good attendance of

members and visitors from sister Lodges to witness the ceremony of Bro. H. H., Wallis being installed as

W.M. and the investiture of his officers. At this meeting W. Bro. F. H. Ibbotson, a member of the G.L. Board

of Benevolence, gave an interesting address on the administration of the W. and O. and Aged Masons' Fund,

which was much appreciated. He also made a strong appeal to the brethren to continue their support to the

Fund.

On the 25th March an official visit was paid to Lodge Pukemiro, No. 301, by the Prov.G.M., R.W. Bro. C.

N. O'Neill, accompanied by M.W. Bro. C. L. MacDiarmid, P.G.M., R.W. Bro. A. Bullock, P.Prov.G.M., and

several other G.L. officers, who all received a most hearty welcome. This visit was indeed an inspiration to

the brethren of Pukemiro Lodge and greatly appreciated. The ceremonial work of the evening was conducted

by the officers of the Lodge in a most impressive mariner.

A splendid attendance was present at the Installation meeting of Lodge Piako, No. 160, to witness the

ceremony of the Installation of Bro. C. G. Hammond .as W.M. and the investiture of officers on 1st March.

The M.W. the G.M. Sir Stephen Allen was in attendance, this being his Mother Lodge, in which he was

W.M. in 1912-13, and received a very warm welcome. The ceremony was conducted by R.W. Bro. C. N.

O'Neill, assisted by G.L. officers, in his usual efficient manner. Many of the Lodges in the District . were

represented, fifteen of them by the sitting W.M. During the evening a presentation was made to Bro. J. W.

Jackson, who for 26 years had served the Lodge faithfully and well in the position of Tyler. A most

enjoyable hour was spent in the refectory at the close of the ceremony.

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HAWKES BAY NOTES.

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On the 18th March Services Lodge, No. 313, received an official visit from the Ohakea Services Lodge, No.

309, Palmerston North, when W. Bro. G. Nash, W.M., with 32 of his brethren, attended and initiated a

candidate. Prior to the meeting the W.M. returned the ashlar which No. 313 presented to the Lodge on their

visit last year, and at the conclusion of the meeting W. Bro. Fippard returned the gavel which Ohakea

brought to No. 313 last year. A very pleasant evening was spent, both in the Temple and in the refectory,

where the customary toasts were proposed and honoured.

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TARANAKI NOTES.

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On 15th March Bro. W. W. Lonsdale, S.W., was installed as W.M. of Lodge Stratford, No. 75, by R.W. Bro.

A. M. Niblock, Prov.G.M., and his officers were invested by Bro. Lonsdale and a number of G.L. officers.

There was a representative gathering of brethren from a large number of Lodges. In welcoming visiting

brethren, W. Bro. H. E. Lawrence made what he called an unusual plea on behalf of unpunctuality. He said

that in business punctuality is a virtue to be practised by Masons, and late arrival at a meeting deserved an

apology. But in matters of pleasure we do not insist on a time schedule. Masonry is not a business, and we

meet for pleasure. Those few minutes before tyling are of great value to Masonry, for it is at that period that

many brethren from a distance have the only chance of the evening for a friendly chat and the revival of old

friendships. On behalf of the visitors, therefore, he appealed to Masters and Directors of Ceremonies to

reflect on the old Roman saying that Time was made for slaves," and to consider whether it would not be

beneficial to Masonry to waive the rule of punctuality in tyling.

Lodge Moa, No. 110, held its Installation meeting on 20th March, when Bro. H. R. Bracegirdle was installed

by R.W. Bro. A. M. Niblock, Prov.G.M., and the officers were invested by the W.M. The Annual Report

states that the past year was a successful one, made so .by the ready cooperation of one arid all. A Lodge

library has been set on foot. Letters of thanks for food parcels sent to Britain continue to arrive, and it is

worthy of note that one Lodge has begun a regular monthly levy for this purpose.

RUAPEHU NOTES.

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The last Saturday in March saw the Installation of Bro. Henry Brooks as W.M. of Lodge Awatea, No. 258,

by R.W. Bro. J. A. Nash, P.D.G.M. assisted by R.W. Bro. F. C. Jennings, Prov G.M., and several Grand

Lodge officers. There were 26 G.L. officers present, including a surprise visit from the M.W. the Grand

Master, Sir Stephen Allen. On 11th April R.W. Bro. F. C. Jennings, Prov.G.M., installed Bro. E. H. Clifton

as W.M. of Lodge Oroua, No. 215, Apiti. There were representatives from Lodges at Wanganui, Palmerston

North, and. Raetihi, several of whom took some part in the ceremony.

The Ohakea Services Lodge, No. 309, still continues to progress and W. Bro. G. N. Nash has had some very

fine meetings.

W. Bro. G. T. Griggs, the W.M. of Lodge Pakama, No. 319, entertained the Manawatu Kil. Lodge at the

March meeting, when a Masonic drama (for Master Masons only), entitled "Greater Love Bath No Man,"

was presented and produced by W. Bro. A. V. Pizzey, P.G.D.

Feilding Lodge, No. 41, under the Mastership of W. Bro. D. L. Hendra, is at present very busy with Degree

work judging by the candidates offering.

The April meeting of Ruapehu Lodge, No, 128, W.M. W. Bro. R. M. Palmer, was well attended to witness

an initiation ceremony.

The Ven. Preceptor, W. W. Jones, of Manawatu Preceptory, had a visit from Napier Preceptory at the April

meeting, and as a result one of the largest attendances of visitors eventuated.

The Feilding Rose Croix Chapter, just recently consecrated, will have the best wishes of the members of the

A. and A. Rite throughout the Dominion, and if the first meeting is any indication then the success of this

Chapter is assured.

In an endeavour to visit each Royal Arch Chapter in the District before its Installation meeting, the following

are the proposed official visits of R.E. Comp. L. Wood, Grand Supt.:—April, Oroua, Manawatu, Waimarino;

May, Otaihape, Wanganui; June, Ruapehu.

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SOUTHLAND NOTES.

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The Principals, officers, and a number of Companions of Iwikatea R.A. Chapter, No. 33 (Balclutha), paid an

official visit to Southern Cross R.A. Chapter, No. 3, on 15th April and Exalted two Companions.

R.W. Bro. Jas. Stobo, Prov.G.M., attended the Installation meeting of Lodge Orepuki, No. 137, on 13th April

and conducted the ceremony of Installation and the investiture of officers. He was accompanied by V.W.

Bro. Wm. Kelman, G.D.C., and a number of Grand Lodge officers.

W. Bro. C. Anderson, W.M. Lodge Waihopai, No. 189, accompanied by a good following of his officers and

brethren, paid a fraternal visit to Lodge Winton, No, 108, on 4th April.

The Installation of E. Comp. L. H. Jones as T.I.M. of Southern Cross Cryptic Council was held on 29th April

in the presence of a fine attendance of members and visitors. The ceremony was conducted by R.E. Comp.

H. R. Mitchell, .G.Supt. of Otago, and Grand Council officers. R.E. Comp. R. P. Boyne, G.Supt. of

Southland, was also in attendance with his officers.

Bro. E. Matheson. who has served Lodge Wallace, No. 129, as Secretary for a period of about 45 years,

recently answered a call to the Grand Lodge above, after a long life of useful service to Masonry and to the

community at large.

E. and P. Bro. J. N. McKinlay, M.W.S., and officers of Murihiku Rose Croix Chapter, No. 36, Perfected a

well-known member of Lodge Southland, No. 273, at the meeting last month.

Four Mark Masters were acknowledged at the March convocation of Southern Cross R.A. Chapter, No. 3, by

W.E.M. L. H. Jones and his officers.

Bro. E. T. Eastwood was installed W.M. of The Lodge of Remembrance, No. 318, at the regular meeting on

22nd April in the presence of a good attendance of members and visiting brethren, including R.W. Bro. J.

Stobo, Prov.G.M., who was the Installing Master.

At the March meeting of Lodge Waikaka, No. 151, a number of interesting articles were read from some

recent issues of 'The Craftsman" in lieu of ceremonial work. Officers for the coming year were nominated at

this meeting.

V.E. Comp. G. H. Gibbs, Z. Southern Cross R.A. Chapter, No. 3, has been laid aside with illness for several

weeks.

V.E. Comp. F. J. Logan, P.Z. of Southern Cross R.A. Chapter, No. 3, is at present visiting Australia. Bro. A.

B. Paterson, of Lodge Waihopai, No. 189, is also across the "Tasman" on a holiday. W. Bro. Wm. Robison,

P.G.S., and his wife are away on an extended visit to Britain and the Continent.

Bro. Leslie Waldie was installed W.M. of Lodge Harvey, No. 49, on 19th April by the Prov. G.M. in the

presence of a large attendance of members and visitors.

W. Bro. A. Fox and P.Ms. of Lodge Southern Cross, No. 9, conducted the Third Degree at the April meeting.

In spite of a change of meeting night occasioned by the Easter holidays there was a good attendance.

Lodge Victoria, No. 147, conducted the ceremony of "Raising" on 11th April. The Ceremony of Initiation

was worked by Lodges Gordon, No. 320, Fortitude, No. 64, Southland, No. 273, and Wairaki, No. 145,

during the past month.

Full appreciation of the work of the P.Ms. of Lodge Orepuki, No. 137, over a long period of years was

voiced at the recent Installation meeting by R.W. Bro. J. Stobo, Prov.G.M., and R. W. Bro. Alex Derbie,

P.D.G.M., when speaking at the refectory proceedings.

At the April meeting of Lodge Waihopai, No. ,89, special reference was made to the "pioneer" members of

the Lodge, members who had served for a period of 30 years or over.

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OTAGO NOTES.

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A number of members of Otakou Conclave, No. 53 (Order of the Secret Monitor), visited Christchurch on

15th April to pay a fraternal visit to the sister Conclave, Otakara, No. 54. The S.R., W. Bro. S. Marshall, and

his officers conducted the Ceremony of Induction for three candidates, while a team of Grand Council and

District Grand Conclave officers, led by R.W. Bro. R. H. Cleland, P.G.V., installed Otakara's new S.R., Bro.

W. G. Cooper.

The members of Otakara Conclave are very appreciative of the visit of Otakau Conclave, which will do

much to assist the rehabilitation of that Conclave.

The Installation meeting of Lodge Taharangi, No. 235, I took place on 14th March, when Bro. C. A. Bain

was installed as Master and his officers invested by R.W. Bro. R. C. Rutherford, Prov.G.M., assisted by G.L.

officers. An enjoyable evening was spent by a large attendance of brethren. An excellent attendance of

members and visitors greeted the First Principal, V.E. Comp. C. J. L. Matheson, at the March Convocation of

Celtic R.A. Chapter, No. 42, when the W.E.M., W. Bro. T. J. Tate, and his officers Acknowledged a

candidate. Speaking to a toast in the refectory, R.E. Comp. Axel Newton, Past G.Lec., gave an interesting

outline of some of the early incidents associated with the degree.

R.W. Bro. R. C. Rutherford, Prov.G.M., conducted the ceremonies of installing Bro. C. R. McNab as Master

of Lodge Owaka, No. 180, on 24th March. and Bro. J. O. Lucas as Master of Lodge St. Thomas Kil., No. 83,

on 25th March, and investing their officers. He was assisted in the ceremonies by M.W. Bro. W. Lishner,

P.G.M., V.W. Bro. W. McKenzie, G.D.C., and other G.L. officers. It is especially worthy of mention that in

connection with Lodge St. Thomas W. Bro. J. Richardson, re-elected Chaplain, entered upon his 28th year in

that capacity, and W. Bro. R. D. Welch, re-elected Treasurer, has served his Lodge as Treasurer for 39 years

without a break.

W. Bro. Ernest Syrett, P.G.P., was installed Master of the Research Lodge of Otago, No. 161, and his

officers invested on 29th March, the ceremony being carried out by R.W. Bro. R. C. Rutherford, Prov.G.M.,

assisted by officers of Grand Lodge. Members of the District Grand Lodges of other Constitutions were also

present.

Lodge Otago, No. 7, has very generously given the loan of its Masonic Library to the Research Lodge of

Otago, and the collection is now housed along with the library of the Research Lodge in the Hiram Temple.

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CHRISTCHURCH NOTES.

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Recently Bro. Andrew Knudsen, of Lodge Kaikohe, No. 255, passed away in Christchurch, where he was a

comparative stranger. His funeral was attended by a number of the Christchurch brethren, including the Hon.

Sec. of the Canterbury Almoners' Association, W. Bro. P. A. Le Brun.

Corinthian Lodge, No. 321, paid the biennial visit to Lodge, N. 325, Ashburton, on 11th March, when the

Second Degree was worked, 36 brethren making the trip with W. Bro. M. V. Dodd, W.M. The Prov.G.M.,

R.W. Bro. F. N. Kerr, was present, as well as the P.M. Group for 1946-47, the year when Harmony was

founded. A high standard of work was carried out in the lodgeroom, and a very enjoyable time was spent in

the refectory afterwards.

The proposed new Addington Lodge has now been advanced a stage, and reports suggest that it will not be

long before Foundation members are enrolled.

Members of Lodge Shirley, No. 263, attended Church Service at "St. Matthew's." Colombo Street, on

Sunday, 16th April, when a considerable number of brethren, their wives, and families were present.

R.W. Bro. G. F. Allen. P.G.W., of Civic Lodge, leaves this month for a short visit to Australia. It is hoped

that on his return his Masonic experiences will again be made available to the brethren, who extend their best

wishes and hope that his trip will be a pleasant one.

United Forces Lodge, No. 245, held its Annual Commemoration Service on 12th April, to pay tribute to the

Masonic Brethren who made the Supreme Sacrifice in World Wars I and II. A very large number of brethren

attended and the Masonic Hall was packed to capacity. Grand Lodge was represented by M.W. Bro. Charles

Flavell, P.G.M., and Prov.G.L. by R.W. Bro. F. N. Kerr, Prov.G.M. R.W. Bro. John F. Hutchison, District

G.M.. E.C., gave a very fine address which was listened to with considerable interest. It was a highly

successful gathering and one which received full honour from the brethren.

Lodge Riccarton, No. 276, held its meeting on 18th April, when the Master, W. Bro. G. H. W. Gale, initiated

his business partner, Bro A. C. Winter.

Prince of Wales R.A. Chapter, No. 31, held its bi-monthly meeting on 19th April, when V.E. Comp. R. C.

Hamilton, P.Z., occupied the chair and worked the Excellent Degree. The quarterly meeting of the Royal

Canterbury Preceptory of Knights Templar was held on 21st April, when the Em. Preceptor, Bro. Knight

John F. Hutchison installed two Companions as Knights of the Temple. This was. Em. Kt. Hutchison's last

night in the Chair.

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Communications relating to Subscriptions, Lodge Advertisements and all business matters should be addressed to

the Secretary, N.Z. Masonic Newspaper Co., Ltd., P.O. Box 334, Wellington.

Lodge Reports, literary matter and correspondence should be addressed to the Editor, N.Z. Craftsman. P.O. Box

334 Wellington.

Communications regarding Trade Advertising should be addressed to the Charles Haines Advertising Agency, Ltd,,

P.O. Box 1490, Wellington, or J. Ilott Ltd., Box 1491, G.P.O., Wellington.

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NORTH CANTERBURY NOTES.

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The big news in North Canterbury is the preparations now being made to welcome the M.W. the Grand

Master at a combined meeting of the "Big Eight," to be held in May at Waikari under the Charter of Acacia

Lodge, No. 209. Details will be reported next month.

Southern Cross, No. 6, worked a Second Degree in April in its usual efficient manner under the direction of

W. Bro. Les. Anderson, with the assistance of his officers. This Lodge has sufficient work on hand for the

remainder of the year.

Ashley Lodge, No. 28, worked a most impressive Third Degree ceremony in April. W. Bro. Fincham is

setting a high standard for his team of officers to emulate.

Kaikoura Lodge, No. 60, has suffered a severe loss in the transfer of its Master to Nelson. W. Bro. W. A.

Stephens was recently installed for a second term and impressed all with the capable manner in which he

discharged his duties, which are now being carried out by the P.Ms. of the Lodge. In April W. Bro. Carl

Jensen took the chair and "Raised" a brother in a most inspiring manner.

R.W. Bro. F. N. Kerr, Prov.G.M., with a good team of Grand and Prov.G.L. officers, visited Cheviot in April

for the purpose of installing Bro. William Bainbridge as Master and investing his officers. Visitors were

present from far afield and enjoyed thoroughly the happy atmosphere the Prov.G.M. engenders at these

meetings.

Bro. William Beckett was also set off on his "journey" as W.M. under the same happy auspices in Mairaki

Lodge later in the month. This small Lodge has work in hand for some time.

Amuri Lodge, No. 184, had no degree work in April. The brethren held a most profitable discussion on

matters of importance to the Lodge. One encouraging item was the question of renovating and extending the

Lodge building.

Tawera Lodge, No. 188, "Passed" two brethren in April. W. Bro. Dailey and his officers conducting a very

impressive ceremony.

Acacia Lodge, No. 209, worked an Initiation ceremony in April. As host Lodge for the combined meeting to

welcome the Grand Master, consideration was also given to the arrangements for that occasion. W. Bro.

Galletly and his brethren are determined to make this gathering the success its importance warrants.

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NELSON-MARLBOROUGH NOTES.

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The two principal Temples in the Nelson-Marlborough territory, located respectively in Nelson and

Blenheim, have both lately been renovated and re-decorated, with eminently satisfactory results. In the case

of the Nelson Temple, however, the brethren went one better-they turned to and themselves painted the

outside of the building. Members of Victory and Southern Star Lodges formed an industrious working bee

which completed an excellent job.

R.W. Bro. Jas. Baird, P.Prov.G M , is absent on a trip to the Old Country. Before his departure the members

of Victory Lodge, No. 40, presented him with a travelling outfit and their good wishes. W. Bro. C. S.

Beechey was also the recipient of a useful gift from the brethren on the occasion of his departure for

England.

W. Bro. Bradley was recently installed as W.M. of Lodge Murchison in the presence of a large assemblage.

At the March meeting of Lodge Victory the Marlborough Lodge of Unanimity, No. 106, Blenheim, paid an

official visit and gave a particularly smooth rendering of the 2nd Degree, a very considerable portion of the

work being given by "Floor" members.

At the April meeting of Victory Lodge a double Third Degree was worked and the election of officers for the

ensuing year saw the appointment of Bro. J. W. Riddle, the S.W., as W.M.

Golden Bay Lodge, No. 2194, E.C., "Raised" two brethren in March, and in April had the pleasure of a visit

from Southern Star Lodge, who brought two candidates, who were "Passed" in a ceremony that met with

general approval.

Lodge Motueka, No. 117, recently suffered a loss in the death of W. Bro. J. G. Wilkinson, an old and highly-

esteemed member.

Blenheim's "baby" Lodge-Eckford, No. 334-continues to thrive. Recent degrees have been a "Raising" and

"Passing, with a good deal of work in the offing. The contact made with Lodge Motueka, with whom official

visits are now exchanged, is warmly appreciated.

Brethren of the Marlborough Lodge of Unanimity, No. 106, have given W. Bro. H. V. C. Cox good support

in official visiting, especially on two long trips—one to William Ferguson Massey Lodge, Wellington, the

other to Lodge Victory, Nelson. "P.M's Night" was a signal success, with W. Bro. Norman Forbes in the

chair to conduct a Third Degree ceremony.

Wairau Lodge, No. 42, in March performed a "Raising" and in April officially visited the sister Lodge of

Unanimity, when the same Degree was conferred on a member of that Lodge.

Since the Past Zs. of the Marlborough R.A.

Chapter, No. 14, had their annual "refresher"

working an Exaltation, the Chapter's regular

officers have been engaged in a series of Mark

Degrees.

This correspondent is still not hearing from a

number of Lodges in the Territory. If these Notes

are appreciated at all, or serve any useful purpose,

it seems that they should be supported by all

Lodges. The writer would like any items of news

added to the notices, which should be sent after,

not before, meetings.

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WELLINGTON NOTES.

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Tamahine Lodge, No. :332, although among the

younger Lodges in the Wellington District, is now

well established, which was clearly demonstrated

at the Installation of the Lodge's third Master, W.

Bro. C. L. Partridge. The Temple at Donald

McLean Street was well filled on Monday, 20th

March, for the Installation and Investiture of

Officers, and the harmony and goodwill in the

refectory later in the evening was very apparent.

The Installation was conducted by the Prov.

Grand Master, R.W. Bro. C. N. Cathie, assisted by

Grand Lodge officers, V.W. Bro. M. Macdonald

was G.D. of C., and M.W. Bro. Geo. Russell,

P.G.M., delivered the Address to the W.M. On the

Wednesday evening prior to the Installation the

officers and some of the members met for the

usual rehearsal, and later held an informal

discussion on Lodge matters generally. The

Master-elect, in expressing appreciation of the

support already accorded him expressed the hope that this support would be continued during the corning

year. Practical support for the Lodge, which has been forthcoming from many sources, was again in evidence

when W. Bro. J. W. Heinemann, W.M. of Herbert Teagle Lodge, No. 300, and a foundation member of

"Tamahine," presented an inscribed ballot box to the Lodge.