AUTHENTIC OR FANTASTIC
ANY Freemasons are concerned with Freemasonry only in its moral and social aspects, and have little
curiosity about its history. While the allegory cannot fail to grip them, the symbolism to excite their
curiosity, they are concerned only .with what Freemasonry does today, and how it works.
Everyone is so busy nowadays that it is perhaps an excusable attitude, but it is one that does not bear much
investigation. To understand what anything is and how it works it is almost necessary to understand how it
came to be what it is, to understand its history, the various trends and developments which made themselves
manifest in the past; their impacts on one another; their protagonists.
The history of Freemasonry is a rich field, and those who till it reap a rich reward. For a long time
Freemasons, or most of them, were inclined to be satisfied with tradition and word of mouth: for one thing,
the rule of secrecy militated against much in print. Word of mouth tradition has its virtues, but accuracy is
not one of them. Human fallibility and human desire to speculate and improve cut at the roots of accuracy
when the written record is not there to quote.
And so we have among our Masonic books many of at least doubtful authority; many well-meaning books,
some of them by distinguished Brethren whose names are known to all of us, which explain this or that in a
purely fanciful and quite unauthentic way, importing a symbolism that was never in the minds of the
compilers of the ritual. The whole of the Craft became for a time an additional immovable jewel, upon which
the Brethren moralised—and improved—to their hearts' content. There would have been nothing wrong with
that, provided the line between fact and speculation had been kept clear, but that line was lost.
It is more than a little important for the Freemason to realise that while our ritual is largely based upon the
circumstances attending the erection of K.S.T., modern Freemasonry has its own most creditable and
interesting history which has never contemplated K.S. as in fact the original F.G.M. of Freemasonry. Yet that
is the basic assumption upon which much of the woolly nonsense which for a time passed for Masonic
writing proceeded.
The authentic, as opposed to the traditional school of Masonic historians, requires always to know the
authority of any statement made. Some things about our history are certain; there is ample evidence for them;
there is no evidence to the contrary. Some things are doubtful: it becomes a matter of weighing probabilities
and stating hypotheses, being careful not to state them as facts. Some things, accepted for a long time, turn
cut on investigation to have no evidence in support of them, and .sometimes a good deal of evidence to the
contrary. The truth is paramount, and the authentics will not compromise with it.
Some of the Masonic texts we abstracted from our fathers' bookcases in our surreptitious schoolboy days
were charmingly sentimental and quite inaccurate. They did little but arouse our curiosity, and perhaps in
doing that they served a useful purpose. But there is no need for us to be satisfied with them today. There are
plenty of authentic texts, with the work of Douglas Knoop and his associates Jones and Hamer perhaps
paramount. To supplement the texts there are the transactions of the A.Q.C. Lodge, the premier Lodge of
Research. There is a great deal to illuminate the history of the Craft and explain it to us.
Masonry in our own country has a history little more than a hundred years old, and a certain amount of work
has been done towards recording the main lines and development of its brief history: among the more recent
works are the publications of V.W. Bro. A. E. Currie, P.G.R., put out by Research Lodge of Wellington, No.
194. Generally our Lodges of Research are doing a good deal more in. the field of publishing (over and
M
above their formal addresses) than they were, and it is not difficult to acquire a running knowledge of the
history of -the Craft in our own country. We are fortunate in the fact that something is always being done to
record fact rather than fancy.
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THE MAN YOU LIKE
The man you most admire is the type of man you ought to be. He is courteous, adaptable, magnanimous,
sympathetic, and tactful. He favours pleasant aspects of life, and has large common sense. It is well to study
this type of man and to emulate his example. The fine qualities of kindness, fact, sympathy, and courtesy can
be cultivated by giving them thoughtful attention. You can also learn what not to be from the unlovely type
of man. He is captious, contradicting, unsympathetic, and phlegmatic. You feel you have nothing in common
with him. He repels you. You can develop in yourself the manners, tastes, and habits which you most admire
in others. The man you most like to meet is the type of man you ought to be. —The Educator.
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CHANGE OF ADDRESS - "CRAFTSMAN"
Journals bearing the following addresses have been returned to this office marked "Gone no address".
Should any Lodge Secretary, or Brother know the present address of any of these Brethien, we would be
pleased to receive their advices.
R. Butterworth, Kawerau.
J. Clarkson, 39 Garden Rd., Wellington, W.2.
L. R. Cobb, P.O. Pokeno.,
E. N. Dungey, N4 R.D., Feilding.
M. D. Gillard, 27 Bracken St., Whakatane.
H. E. Gott, 20 Surrey St., Christchurch.
W. Maitland Jones. c/o Hotel Savoy. 267 Remuera Road. Remuera. S.E. 2.
J. R. Reid, 18 Glasgow St., Wanganui.
A. W. Wilson, No. 6 R.D., Ashburton.
WHAT FREEMASONRY MEANS TO ME
Address given by W. Bro. A. R. Wells P.M.
at Lodge Eastbourne No. 217: December Meeting
The fact that we, as Freemasons, are familiar with the device of symbolic presentation, encourages me to
present Freemasonry to you in the form of a many-sided Precious Stone, cut and polished by a Master
Craftsman, whose innumerable surfaces, caught in rays from the Lamp of Knowledge, reflect and irradiate
messages of wisdom for the benefit of an who pass within its compass.
No eye observes a precious stone in its fullest splendour, with every facet gleaming with an equal intensity.
Usually we see a general pattern of light but with care, this can be concentrated into one particular facet
which then glows with an all-transcending brilliance leaving the eye with the impression that it has entered
into the very heart of the stone.
As the eye changes position relative to the jewel, so changes also the general pattern of light, so that it
becomes an object of infinite variety, many things to many different men.
So too, with the Jewel of Freemasonry—it also is many things to many men. Some of us are content to see, it
as a general pattern of behaviour while others, of a more enquiring mind, position themselves so as to find
that one true light which, for them, will lead into the -very heart of its philosophy. And some, we must
confess, though they pass well within its sphere of influence, recognise upon its surface neither pattern nor
pinpoint of light.
These are the brethren who came, and saw, but were not conquered by what they saw; finding it all a
chimera, a fanciful illusion, a rather pointless repetition of events and so turned away and moved beyond its
magic circle never realizing that the shadow of their own approach had fallen across the Jewel—cutting off
the source of light—and transforming it for them into a dull and lustreless piece of glass.
Should any of these brethren ever wish to return to the Jewel in further search of inspiration, they must watch
very carefully their angle of approach.
To continue the symbolism brethren, perhaps I should endeavour to give names to some of the facets of this
many-sided Precious Stone, remembering of course that I cannot see them all and that even some I can see, I
cannot name—such are the limitations of my own, personal, angle of approach.
There is, for instance, the facet that might be called (for want of a better name) THE. FACET OF MASONIC
MASCULINITY, the belief that Freemasonry, as an exclusively masculine organisation, is one of the last
remaining bastions against an ever-encroaching tide of feminine advance. A haven of refuge, perhaps, in a
troubled ocean of female domination.
This is not an unworthy facet brethren nor is it even a selfish one. There is nothing in the wide world to
prevent the female of the species from forming a similar organisation with an equal degree of exclusiveness.
Indeed, I understand that such organisations do, in fact, exist in some parts of the world. Nor is it an unwise
one, on the contrary it is one of Freemasonry's secret strengths. How many of our wives, for instance, who
speed us so indulgently on our way to Lodge, would do so with quite the same degree of goodwill in the
knowledge that during the course of our evenings we should find ourselves in the company of other females.
No masonic eye need be downcast at this thought, for in this respect at least- We are, I trust, above reproach,
Then there is the FACET OF MASONIC RESEARCH, taking the form of a deep and abiding interest in the
history of the Craft, in its origins and gradual development over the centuries. How it met and surmounted its
several crises, not the least of which was that which witnessed the slow death of operative and the equally
slow birth of speculative freemasonry, a transmutation which ensured that some of the wisdom of the
Ancients should be preserved for posterity.
Then again, the FACET OF MASONIC AMBITION in which the whole masonic structure appeals to the
intellectual faculties and urges a brother to follow the masonic highway from the First through to the Thirty-
third Degree, in itself a well-nigh unattainable objective at once an inspiration and a challenge to every
Freemason of character, energy and goodwill.
Or yet again, the FACET OF MASONIC CHARITY, having its genesis in a belief that within, our
organisation there exists the perfect blue-print for the practice of true Charity, uninfluenced by unworthy
motives of material gain or personal advancement. I sometimes think, brethren, that here is a facet that does
not blind us all with the brilliance of its reflected light.
But to come now to the point of this short address: which of the facets of this many-sided Jewel glows for me
with an all-transcending brilliance. It is the facet that I call THE FACET OF DISCIPLINE.
It is not, for instance, the discipline of the schoolroom with which we were all at one time well enough
familiar; nor is it the discipline of the parade-ground—not unknown to many of us; nor is it even the
discipline of our daily vocations, the disciplines imposed on us by our dependence on Commerce or Industry,
the discipline of the office desk or the artisan's bench.
All these are, broadly speaking, the disciplines of good citizenship—the need to be ever mindful of the rights
of others, so that all may enjoy the maximum degree of freedom of thought and action within the broad
framework of community life. For those who offend against its edicts, Society has established a well-
tabulated sequence of punishments but once an offender has paid Society's price, he can, in general and with
a perfectly clear conscience, resume his rightful place within its ranks.
The discipline to which I refer brethren, is more an inward discipline, a discipline of the mind rather than or
the body. It is the recognition of a first principle that to be faithful to one's fellows, one must first learn to be
faithful to oneself. "This above all," said Pulonius (to his son Laertes), "to thine own self, be true. Thou canst
not then be false to any man."
Some thirteen years ago, here at this Pedestal, of my own free will and accord and without the slightest
degree of coercion, I made a solemn promise that I would, among other things, obey all commands to attend
my Lodge if within the length of my cable-tow.
Many times over the intervening years, I have been sorely tempted to break that promise. Particularly on a
cold and wet winter's evening when the blandishments of a warm fire and a good book have almost proved
too much for me. It would have been so easy brethren; a short walk to the telephone, a request to a brother to
offer my apologies for absence. None would have doubted my sincerity of purpose; none would have noticed
my vacant seat. My apologies would have been received and accepted and even, indeed, recorded.
But in the event brethren, I don't think I ever did—at least not on those grounds, because somehow I knew
that had I done so, at some time in the course of that evening, in some peculiar manner, my fireside would
have appeared to have lost some of its warmth, my good book some of its savour as my mind wandered to
the place where I knew I should have been.
And my most reasoned arguments with my conscience, my most devastating logic, would have failed to have
found an answer to its charge: "you made a promise of your own free will—and broke it; you are faithless,
not so much to your brethren, who will understand, but to yourself."
Thus it was, brethren, that out of a masonic obligation arose in me a greater awareness of the need for self-
discipline and in the form of my regular summonses to attend my Lodge there is a constant reminder of the
need to practise it. And practice, we are told, makes perfect.
I am reminded of the story of a consultation between a middle-aged patient and his doctor in which the
doctor said: "My friend, there is nothing fundamentally wrong with you, it is just that you have grown
careless, you have allowed yourself to go to seed. What you need is a strenuous course of exercise,
something to fill your lungs with fresh air and improve coordination of mind and muscle. I prescribe that you
take up seriously the game of golf."
And to the unhappy patient, who disliked all games, but particularly did he loathe golf, this amounted almost
to a sentence of death. But he gave his word that he would, he made a promise and, true to it, went and
bought himself a set of clubs—and a ball. (Of course, brethren, you'll be quick to appreciate that this is not a
real golfing story because if it was, he would have needed a whole sackful of balls).
And so, day after day, week after week, and month after month, found him down on the links, chasing that
confounded little white ball, up hill and down dale, through thick scrub and into deep water until that ball
became for him the very embodiment of everything that was 'malignant and frustrating in life. And more
than once, back at home in the evening after a particularly trying day, he would take up his driver and lay it
across his knee and then look down and see the little ball, now badly scarred and muddied, and remember his
promise and replace the club. And the following day would find him once again, back on the links.
And then, one day, to his unutterable amazement, he made his first, perfect golfing stroke, a drive off the tee.
No "sky" shot that, brethren, no slice, no pull, of perfect length, straight and true down the fairway, nor did
that ball disappear into a rabbit burrow—as was its wonted custom. And in that very moment, he felt the first
stirrings of a new interest, an interest that was to grow and flourish, even as the green bay tree; an interest
that was to render each new game a new challenge and each new day something to await in pleasurable
anticipation until at length he awoke to the realization that from the beginning as its most abject slave, he had
developed into one of the game's most ardent devotees,
(Perhaps I should pause here to give our golfing brethren an opportunity to indulge in sardonic mirth but I
warned you it was not a real golfing story, but a story with a moral.)
A moral which surely is that out of perseverance can be born a loyalty; that through practice can develop
perfection. To paraphrase the famous motto of the Royal Air Force: "Through adversity, he reached the
stars," though never again, we trust, with his ball.
The last impression I would have you gain brethren from what I have said is that I, through the medium of a
masonic obligation, have mastered the art of self-discipline, because that I have most certainly have not
done. I fail at least as often as I succeed but every time I fail, I come back to the source of my inspiration; I
return, as I have returned so many times before, to gaze again on the Jewel of Freemasonry; to seek—and to
find—that bright light, whose beam I know, will point the way to a Closer understanding with my
conscience.
And that, brethren, is what Freemasonry means to me.
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DIGNITY
Have you ever stopped to think what your dignity means to you, how important it is that you guard it?
Dignity is a curious thing. Try as you will you can't acquire it by itself. When you try, you only succeed in
becoming pompous, if not ridiculous. As certain chemicals, when put together with others, produce a lovely
irridescence which none alone can give, so dignity is the result—the happy by-product—of a combination of
certain traits of character. Self-respect, humility, respect for others—these are the main ingredients. With
them are blended kindness, sincerity, and a quiet poise.
The oddest thing about dignity is that, while animals are born with it, man — God's noblest creation — has
to acquire it for himself. Perhaps this is a test. At any rate, about the kindest thing you can do for a person is
to help him develop his dignity. To rob him of it, or to encourage him to dissipate it, comes pretty close to
treason to the human race.—The Little Gazette.
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IMPORTANCE OF SMALL THINGS
Let it never be forgotten that glamour is not greatness; applause is not fame; noise is not influence;
prominence is not eminence, The man of the hour is not apt to be the man of the ages.
A stone may sparkle, but that does not make it a diamond; a man may have money, but that does not make
him a success; a student may be clever, but that
does not make him a philosopher. It is what the
unimportant do that really counts and determines
the course of history.
The greatest forces in the universe are never
spectacular. Summer showers are more effective
than hurricanes, but they get, no publicity. The
world would soon die but for the fidelity, loyalty
and consecration of those whose names are unsung.
There is, therefore, no life, however humble, but
may take its place in the building of a graver and
better tomorrow. It is so easy to exaggerate the
importance of the important and to underestimate
the importance of the unimportant. —Journal of
Living.
The Origin and Growth
of the
Freemasonic Movement
HOW THE UNITED GRAND
LODGE OF-ENGLAND WAS FORMED
By Wor. Bro. H. Pannall, P.D.J.G.W.*
Let me commence this paper by saying that the origin of Freemasonry is clouded with mystery, tradition, and
doubt. According to our Ritual, the Order originated at the building of King Solomon's Temple. Most, if not
all, of our Ceremonies are based on that presumption, but, although it is traditionally reported that
Freemasonry existed at that time, there is nothing to dispute the statement that the Order existed prior to that
event. The building of the Temple, according to the Bible, commenced in the year 1005 B.C. In the
explanation of the Third Tracing Board we are told that H.A. was slain 3000 years after the creation of the
world. Considerable doubt must exist with regard to these dates as they would make the age of the world
about 6000 years, whereas facts have been discovered by scientists and others which show that the world is
more than that number of million years. This discrepancy and other apparently contradictory statements both
in the Holy Writings and in records of Freemasonry may be attributed to the translations from various
languages.
Egyptian Mysteries
According to Masonic students and writers of modern times, Freemasonry had its origin in the Egyptian
Mysteries conveyed by Moses to the Hebrews, and our present form of Ritual arose at the building of King
Solomon's Temple, where the three Grand Principals were constituted as Rulers. It afterwards became
disseminated amongst the Greeks and Romans, and was instituted by the latter into the College of Builders
by Numo Pompelius in 714 B.C. Many of the Builders' Corporations were with the Roman legions in the
countries bordering on the Rhine and were sent by the Emperor Claudius in the year 43 to the British Isles.
Wherever the legions were established they made entrenched camps and erected cities of more or less
importance. Thus York (called by them "Eboracum") became celebrated in the history of Freemasonry. This
city will be alluded to later.
From the Colleges of Corporations the Society of Builders or Masons became settled in England and Scot-
land. The mysteries they possessed were handed down to the mare modern Guilds or Habitations or "Lodges
of Workmen." (See Dr. Mackey's Lexicon of Freemasonry.) The present organisation of our Grand Lodge is
by no means coeval with the origin of our Institution. Every Lodge was originally an independent body.
Then a number of members met together and passed resolutions to empower them to practise without any
authority save their own. They met annually and held ,conferences on topics of general concern, and on these
occasions a Grand Master was chosen. These annual meetings were known as Assemblies, and were
constituted in the fourth century.
The eminent 'William Preston quotes that the' first information there is of a charter is taken from a manu-
script once in the possession of Nicolas Stone, a sculptor under the celebrated Inigo Jones. It was as follows:
"St Alban, who was martyred in the year 306, loved Masons and cherished them much and got them a
Charter from the King and Council for them to hold a general Council, and they gave it the name of
Assemblie."
The attendance at these Assemblies was obligatory on every Mason. Among the documents in the possession
of the Lodge of Antiquity is one which states that "every
Master and Fellow shall attend if within 50 miles and then shall abide by the award of those Assemblies." In
Elias Ashmole's manuscripts we read the following: "The next Charter was granted by King Athelstan in the
year 926 on the application of his brother, Prince Edwin, who summoned all Masons to meet him at York.
They composed a General Lodge at which he was elected the Grand Master. They brought with them all the
documents extant, some being in Greek, others in Latin, French, and other languages. From the contents of
these they framed Constitutions and Charges of an English Lodge."
Dr. Mackey further quotes: "From these Assemblies of Masons the true rise of Freemasonry in England dates
and from the Statutes there enacted are derived the English Masonic Constitutions, and from the place of
meeting we get what was called the "Ancient York rite."
I would here state that although there is no doubt that this meeting was actually held, from other sources
there appears a doubt as to whether the year was 926 or 936. The Edwin mentioned is also described as the
mythical son of Athelstan.
Disputes Arise.
For many years this Assembly held jurisdiction over all England, but in 1567 members of the southern part
of England elected Sir Thomas Gresham as Master and he was succeeded by Inigo Jones. Notwithstanding
this the two bodies were united in fraternal work until 1725, when disputes arose and a separation took place.
This continued until 1813, when they became reunited under the Grand Mastership of the Duke of Sussex.
Thus ended the unpeasantness of the "Ancient and Moderns." Although there had been a division in these
.bodies, all the rites and ceremonies were preserved just the same.
The following notes on the early history of the Grand Lodge of England are taken from "John Lane's
Masonic Records," and other Masonic publications.
The Grand Lodge of England was constituted on the festival .of St. John the Baptist (14th June), 1717, at the
Apple Tree Tavern, Charles Street, Covent Garden, London, the members being subsequently known as
"Modern" Masons. The Grand Lodge of England according to the old Institutions was constituted on 17th
July, 1751, at the Turk's Head Tavern, Greek Street, Soho, London, the members being designated
"Ancients" or "Atholl" Masons. These two Grand Lodges combined and formed the present Grand Lodge of
England on 27th December, 1813. On the motion of the Duke of Kent, the Duke of Sussex was elected
Grand Master of the United Grand Lodge.
There is no evidence to actually prove (though we may reasonably infer) the existence of either a speculative
science or a legendary history before 1390, nor have we evidence from any source whatever which will
reduce to actual demonstration that there were Free and Accepted Masons who met in Lodges in South
Britain before 1646.
From the testimony of the Old Charges and Manuscript Constitutions we cannot doubt that they did meet
prior to that year. One of the earliest initiations into Freemasonry that we know of was that of Elias Ashmole
in 1646 at Warrington. His manuscripts were referred to in the earlier part of this paper. On March 11, 1688,
he visited a Lodge held at the Mason's Hall, London, where he witnessed the admission of Sir William
Wilson and five others into the Fellowship of Freemasons. In 1330 we hear of a Lodge in connection with St.
Stephen's Chapel, Westminster, and in 1336 of one at York, but from the "Orders" supplied to the Masons at
work hi the latter there is nothing from which we can infer the existence of a speculative science.
Dr. Plot cites an Act of Parliament of 1425 which, he says, "quite abolished the Society, though the-Act was
too little observed." This Act of Parliament was really one of the Statutes of Labourers and only affected the
working Masons, but it will surprise none that the error into which Plot fell was repeated by later writers.
Indeed. Governor Pownall, a celebrated antiquary, alludes to this Act of Parliament, made scathing remarks
about these meetings of Masons, and held them up to ridicule.
We may safely assume that King Athelstan, the first King of England who, in the tenth century, raised
England to an unexampled pitch of glory was the fountain head from which the legendary belief in the grant
of a Royal Charter to the Masons can be supposed to have arisen.
Speculative Masonry
It does not appear on record how many independent Lodges were working in England immediately preceding
and succeeding the establishment of the Grand Lodge of England in 1717, but it is known that there were
several which so existed, the Rolls and other MSS of their transactions being preserved in many instances,
notably those of the old Lodge at York, 1712, Alnwick, .1701, and Gateshead from 1725, several of which
never fraternised with the new Grand Lodge, while others petitioned and obtained warrants from the G.L. of
England after its formation in 1717. More than six Lodges sat in London in the year 1693, and there was at
the same time Lodge activity in York. The term "Lodge" is met with early in the fourteenth century and
actual records of Lodge assemblies in Great Britain are still preserved, dating from the year 1599. The
succeeding century was especially rich in minutes descriptive of the initiation of "Geomatic" or non-
operative members, many of whom were prominent and distinguished personages of that period. The Grand
Lodge, therefore, did not introduce speculative Freemasonry, but simply gave it such an impetus that it
rapidly obtained the ascendancy which has since been maintained and intensified, the operative regime being
gradually ignored and ultimately discarded.
In 1725 the Lodge at York started "The Grand Lodge of All England" in that city, the only Lodges, which
did not number a dozen, being warranted by this body being in Cheshire, Lancashire, and Yorkshire, with the
exception of its Charter or Deputation to the "Grand Lodge of England South of the Trent," in 1779. This
"Grand Lodge" collapsed in 1789 whilst the "Grand Lodge of All England" ceased to exist about 1792.
Atholl Masons
The real rival to the Grand Lodge of England was constituted on July 17, 1751, and was known as
"Ancients" or "Atholl" Masons (the latter designation being due to the 3rd and 4th Dukes of Atholl having
been Grand Masters). This organisation was possibly started in part, because of the severe measures adopted
by the Regular Grand Lodge towards recalcitrant and impecunious Lodges, or, in part, as some think, in
consequence of certain variations made in the customs of the Craft particularly objected to by the operative
section. The new body became very popular, and in a few years was no mean competitor; its prototype and
senior but less prepentious organisation having also to contend with the introduction of the "Royal Arch"
which was warmly supported, though not originated, by the "Ancients" who became known as the "Grand
Lodge of Four Degrees," thus, for the time only, placing the parent Society at a disadvantage.
The "Ancients" issued warrants in England and in foreign parts, particularly in America. After having
established many Lodges and Provincial Grand Lodges, and after obtaining the recognition of the Grand
Lodge of Ireland and Scotland and the almost unanimous support of the Grand Lodges of America, they
were averse to being absorbed, and so rejected all overtures by the "Moderns" for the promotion of peace and
harmony during the early part of 1800, until the services of H.R.H. the Duke of Kent, who became their
Grand Master, was enlisted. It is not generally known that the work of the Union was not accomplished quite
smoothly and harmoniously, for a determined stand was made by certain Lodges and Brethren against what
they termed "innovations."
Two bodies were formed to regulate the amalgamation of the two Grand Lodges. One was known as the
"Special Lodge of Promulgation," which preceded the Union, and the other the "Lodge of Reconciliation"
(1813—181B) The titles of the two bodies might
very well have been reversed. The work of the
former was more in the nature of reconciliation, to
pave the way for the Union, while the latter was
undoubtedly to undertake the work of promulgation.
The Lodge of Promulgation existed for a short
period prior to the Union, and was warranted by the
Grand Lodge known as the "Moderns," the members
being appointed from its own ranks; it therefore had
no connection with the rival Grand Lodge, the
"Ancients" or "Atholl" body. On the other hand, the
Lodge of Reconciliation existed after the Union and
consisted of Masons drawn from both the rival
bodies, in fulfilment of the stipulation contained in
the Articles of the Union.
In the former case the object to be attained was to
make the Lodges of the "Moderns" fall into line with
those of the "Ancients" as regards their landmarks
and practices. When this agreement was reached the
Union was practically accomplished, though the
work was extended to include the installation of
Masters — a ceremony shown to have been non-
existent, or almost so, among the "Moderns."
In the pages of Lodge History—Phoenix Lodge, 173—extracts are given of minutes at the period under
consideration which show that a group of London Lodges vigorously opposed the work of the Lodge of
Reconciliation and endeavoured to nullify the effort of the United Grand Lodge to promote the harmony and
uniformity which had taken so many years to accomplish.
When the official and ceremonial amalgamation of the Grand Lodges had taken place at the close of the year
1813, the United Grand Lodge, so formed, delegated powers to a certain body of Masons previously selected
to represent equally the two elements now wedded into one Craft. This Lodge was entitled the "Lodge of Re-
conciliation" and was charged with the task of performing the Duties, Matters and Instructions" set forth in
Nos. 4 and 15 of the Articles of Union, the special work being to teach and demonstrate the ceremonies as
officially adopted. This object took nearly three years to accomplish, for, although the Lodge received its
authority in December, 1813, the record of its acts extends to the autumn of 1816.
The Lodge of Reconciliation was formed by the Grand Masters of the "Ancients" and "Moderns"
respectively, each appointing nine worthy and expert Master Masons, or Past Masters, of their respective
Fraternities. The only work done was to reobligate all Brethren who presented themselves for that purpose In
preparation for the day of the Union. Beyond this the members of the Lodge of Reconciliation felt they could
not go until the Union was an accomplished fact.
The Duke of Atholl had retired from the chair of G.M. of the "Ancient" Grand Lodge on 8th November,
1813, in favour of the Duke of Kent, who was installed as M.W.G. Master on December 1, the same day on
which the Articles of Union were ratified. The Duke of Sussex was on the same occasion made an Ancient
Mason in an adjoining room in order to take part in the proceedings. H.R.H. the Duke of Sussex, already
holding the honorary rank of Past G.M. conferred upon him in 1805, had succeeded to the highest office in
the Grand Lodge of "Moderns" on May 12, 1813, when H.R.H. the Prince of Wales (the Regent) had retired
and declined further re-election. The Duke of Kent acted as Dep, G.M. at the Installation.
Differences Forgotten
It was well nigh impossible for Masonic rivalry to continue between two bodies presided over by Princes of
the Royal Blood, so that eventually the unhappy differences were forgotten and the United Grand Lodge of
England was formed, to the great joy of both sections of the Fraternity. The famous Articles of Union were
signed and sealed at Kensington Palace on November 25, 1813, ratified on December 1 by both of the Grand
Lodges separately, and finally adopted on December 27, 1813, having been duly signed by H.R.H. the Duke
of Sussex and H.R.H. the Duke of Kent as Grand Masters of the two organisations, with six other Brethren
who represented the "Ancients" and "Moderns."
Rule VIII of the "Articles of Union" provided that the two first Lodges under each Grand Lodge should draw
a lot in the first place for priority. The ballot being in favour—of the "Ancients," their Grand Master's Lodge
became No. 1 on the revised Roll, the Lodge of Antiquity of the Regular Grand Lodge taking the second
position, No. 2 of the "Ancients" in the same order taking No. 3, and the second of the "Time Immemorial"
Lodges becoming No. 4. For two such old Lodges to accept lower positions in the United Roll than their age
entitled them says much for the truly Masonic spirit of their members, who, to promote peace and harmony,
consented to their juniors taking precedence of Lodges in existence prior to the formation of the premier
Grand Lodge.
H.R.H. the Duke of Sussex became the first M.W. Grand Master of the United Grand Lodge of England.
Although the Duke of Sussex Was negotiating with a nominee as Deputy Grand Master no Deputy was ap-
pointed at the first United Grand Lodge in December, 1813, but at the Quarterly Communication in March,
1814, Lord Dundas was continued in office. He .had been Dep. Grand Master in May, 1813, when the Duke
of Sussex was installed Grand Master of the "Moderns."
The foundation stone of Freemasons' Hall, London, was laid on May 1, 1775, and the building opened on
May 23, 1776.
The International Compact, which is still in force, was entered into by the Grand Lodges of England, Ireland,
and Scotland. The conference was held at Freemasons' Hall, London, on June 27 and July 2, 1814, when the
document known as the "International Compact between the Grand Lodges of England, Ireland and
Scotland" was approved and adopted subject to ratification later.
(The Masonic Journal of South Africa)
Aucklanders
In The News
The Rt. Rev. William John Simkin, Anglican Bishop of Auckland since 1940, who has announced his
intention to retire at an early date.
V.W. Bro. Simkin, who is a Past Member of Lodge Scinde, No. 5, was appointed Grand Chaplain in 1924,
and in Auckland subsequently became District Grand Chaplain E.C.
Mr. J. S. Caulfield, Vice-President of the Auckland Masonic Institute and Club, which for several years has
made a collection from its members and presented it to the first baby born on Christmas Day at, St. Helens
Maternity Hospital in Auckland.
Mr. Caulfield attended on Boxing Day and made a gift of some £32 in cash to the day-old son of a young
Samoan mother, Mrs. Ruta Peteru, whose husband is a Post Office employee.
In previous years the club's gifts have been made to (1) a Dutch baby, (2) a New Zealander and (3) a Maori
child.
Bro. Caulfield is a much esteemed member of the Ara Lodge, No.— 1, and of the Ara R.A. Chapter, No. 53.
Mr. A. D. W. Woolcott, Headmaster of the Henderson High School, who instituted two years ago a Pupil's
Advisory Committee, the remarkable success of which has drawn most favourable comment in the Press. It
comprises all prefects and a number of fifth and sixth formers elected to represent each of the four "houses"
of the school; it is asked for recommendations on matters of all kinds affecting the running of the school and,
said Mr. Woolcott. "it is amazing how much thought and wisdom go into the replies."
Bro. Woolcott, of whom we may hope to hear more as time goes on, is a valued Associate Member of the
United Masters Lodge, to which he has contributed some thoughtful lectures:
Senior Traffic Officer J. H. Donovan (with a front page picture of his watchful but good-humoured
countenance), who headed the large team of Transport Department's patrols on Auckland's highways at
Christmastime, with excellent results.
Bro. Donovan, who is much respected by the public and beloved by the fraternity, lives at Pukekohe and is a
P.M. of the Lodge of that name, No. 382. At present he is serving a second consecutive term as First
Principal of the William Ferguson Massey R.A. Chapter, No. 61, and he is the Immediate Past Sov. of the
Franklin Rose Croix Chapter, No. 505.
Mr. Arthur Wright, aged 94, pictured at the Cornwall Geriatric Hospital with the newly-elected Mayor of
Auckland, Mr. D. M. Robinson paying him a visit
as a very old friend, on his first time out in his
official car.
Bro. Arthur, a member of the Ponsonby Lodge, No.
54, and as may be imagined a greatly valued one,
was a seafarer in the days of sailing ships among
the South Sea Islands. He is a tall, handsome, and
most animated man, with a shock of upstanding
white hair which would distinguish him in any
company, and until recently was in remarkably
good health for one of his age.
————————————
Obituary
"As, one by one, the autumn leaves fade in the forest deep,
So, one by one, to each of you must come the touch of sleep;
As, one by one, the roses burst into the morning light,
So, one by one, your souls shall wake again, beyond the night."
R. W. Bro. J. J. A. Howie, Past Provincial Grand Master of the Auckland District, we regret to record, died
at his home in Takapuna on 2nd January, of an illness which overtook him in the last months of his second
year in that office, and gradually carried him into the twilight.
Bro. Howie was born in Melbourne and came here with his parents at an early age; an able and hardworking
man of business. Some forty years ago he became a partner in the wholesale softgoods firm of Abbott,
Armstrong and Howie, well known in all parts of the Dominion.
In Freemasonry, which made a strong appeal to a man of his integrity and fine character, he had the
distinguished career which might have been expected of one with his ability and willingness to serve
wherever he could.
He was initiated in Lodge Takapuna, No. 202, and became its Master in 1931; as the district to the north of
his home suburb rapidly developed, he took a prominent part in the foundation of the several new Lodges
now flourishing there, notably of the first, Browns Bay, No. 346, in 1949; and an active desire to assist in the
spread of the Craft led him to become a foundation member also of a number of the new Lodges founded in
recent years in the city and suburbs. .
First appointed to office in Grand Lodge in 1938, as Grand Sword Bearer, he became Grand Treasurer in
1948, and in his two years in that capacity instituted reforms in the finances of Grand Lodge which have
proved to be of lasting value.
In 1952, and again in 1954 and 1955, he was Asst. Prov. G.M. of Auckland and threw himself whole-
heartedly into the work of his office, and in 1956 he succeeded M.W, Bro. Faber as Provincial Grand Master
of the District.
In discharging the onerous duties of that office he never spared himself; he won the unreserved respect and
regard of the brethren, and it was with much concern that they learned that failing health would prevent him
from continuing for a third year,
R.W. Bro. Howie was not without experience of
other branches of the Craft and Allied Orders, but
his responsibilities of late years precluded his taking
an active interest in any but the Rose Croix, to
which he was deeply attached. He was perfected in
the Southern Cross Chapter, No. 88, and on the
formation of Tawera, No. 361, at Devonport in
1945, became a founder and one of its early
Sovereigns; he continued in office as Director of
Ceremonies until his death. Our Illustrious Bro.,
who held the 31°, was a foundation member also of
the recently constituted St. Barnabas and Franklin
Chapters.
Our beloved brother's intimates knew well that
behind the friendliness and cheeriness which made
him welcome in any company there was earnestness
and complete sincerity, unfailing kindliness and
consideration, and a passion for quietly getting
things done, and well done which sometimes called
for unusual courage and tenacity.
Perhaps nothing in his life so revealed his nature as
his initiation, with M.W. Bro. Faber, of the project
for the foundation of the Roskill Masonic Village; a
heavy financial responsibility had to be undertaken
before the brethren of the District could be
approached, and an immense amount of hard work
and anxiety had to be faced.
The enthusiastic response of the Freemasons of the
Province to the leadership of those fine brethren, and the magnificent results, need not now be elaborated
upon; it is deeply regretted that Bro. Howie did not live to see the fruit of his labours.
The last tributes of respect and affection were paid to his memory by large gatherings at his church at
Takapuna and at the crematorium: of friends, business associates, officers of Grand Lodge, some of whom
had returned long distances from their holiday resorts, representatives of the English, Irish and Scottish
Constitutions, and members of Lodges and Chapters.
The pallbearers were Messrs. Renshaw (brother-in-law) and Frank Abbott, Professor Millener (son-in-law),
M. W. Bro. Faber, Ill. Bro. A. F. Bow (Tawera Chapter and Lodge Takapuna), and W. Bro. H . K.
McDermott, P.G.D. (Browns Bay Lodge).
——————————
GET HIM TO MEETINGS
How many do you think would go to Lodge if someone who is in regular attendance would use a little
persuasion to get him to go. You owe it to the Fraternity as a whole and your Lodge in particular to introduce
sojourners and re-interest members who for any reason have become apathetic. Don't greet them with that
hello stranger technique, but accept them back with that warm feeling of friendship and brother love.—
Masonic Trestle Board, San Francisco.
————————
OTAGO
There was a good attendance of Brethren at Lodge St. Clair, No. 246, when W. Bro. J. A. Harvey opened the
December meeting. In submitting his report on the Annual Communication, the Master emphasised the
wonderful hospitality extended to visitors to Christchurch and gave a full account of the business section of
the Communication. The Master, on behalf of the Lodge, also congratulated R.W. Bro. I. L. Turnbull on his
re-appointment as Otago Provincial Grand Master and V.W. Bro. S. F. Chalmers on his appointment as
Assistant Provincial Grand Master, both of whom are members of the Lodge. Immediately prior to the
festive season the children's annual Christmas party is planned to take place. This annual feature is much
looked forward to by the youngsters and this year the organisation is in the hands of the Master, Wardens
and committee of Brethren who will spare no effort to make the afternoon an enjoyable one for the children.
In the absence of the Master at the Annual Communication of Grand Lodge, W. Bro. M. S. Arthur presided
over the November meeting of the Research Lodge of Otago. Several brethren were elected Full or Associate
Members, among them being M.W. Bro. E. O. Faber, P.G.M., of Auckland. W. Bro. Arthur referred in
appreciative terms to the encouragement being given to Research Lodges by M.W. Bro. Faber. V.W. Bro. E.
H. Lawn, P.G.Lec., was appointed to represent the Lodge at the Jubilee of United Masters' Lodge, Auckland.
A gift of two sets of Transactions was made to a Research Lodge being formed in Southland. Bro. W.
Prattley delivered an interesting illustrated address on "The Middle East." Several brethren discussed the
paper given at the September meeting by W. Bro. J. D. Allingham, "The Orders of Architecture." A question,
"Has anyone ever discovered the genuine secrets of a Master Mason?" provoked a lively discussion, in which
it was pointed out that the subject was referred to in the Royal Arch Degree. The S.W., W. Bro. E. W.
Pickford, was elected Master for 1960-61 and will be Installed on the last Wednesday in March.
v v v
Ex. Comps. William Mudie, James T. James, and D. B. R. Telford were installed as First, Second and Third
Principals respectively of Iwikatea R.A. Chapter, No. 33, Balclutha, and the officers invested by R. Ex.
Comp. F. C. Taylor, G.Supt. of Otago, assisted by V. Ex. Comp. G. Ashford. G.D.C. and G.C. Officers.
Present were R. Ex. Comp. C. G. Hedge, P.G.H., and R. Ex. Comp. Axel Newton, P.G.J. There was a good
attendance of Iwikatea companions and visiting companions, many travelling many miles to attend the
Installation.
————
SOUTHLAND
Age, ancient history, pleasure, and pride were all features very much to the fore at the Christmas meeting of
Lodge of Waitaki No. 11 held at Oamaru on December 9, 1959.
The occasion, if not unique in New Zealand Freemasonry, was at least without parallel in this Lodge; for
Wor. Bro. Amos Glass, 50 years a member of Lodge of Waitaki, was presented with a 50-year service jewel
by one of his actual sponsors into Freemasonry, R.W. Bro. J. M. Forrester, P.Prov.G.M. of Otago, aged 95
years, and himself the recipient of a similar jewel some 4 years ago.
The many Brethren present were indeed privileged to witness the presentation carried out in such an efficient
manner, and the pleasure and pride of both these elderly Brethren was obvious to all.
During the happy social hour which followed opportunity was taken by W. Bro. D. J. Crawley, P.G.D. (an-
other grand old Freemason of this Lodge and himself fast approaching a similar honour) to propose a. toast
to W Bro. Glass. This he did in his usual happy manner, pleasantly mixing humour with some very
interesting historical facts of this old Lodge.
In a reply in which sincerity and appreciation were obvious, W. Bro. Glass recalled many early Masonic
experiences both humorous and otherwise.
MINNESOTA - 1959
Proceedings of the Grand Lodge A.F. & A.M., Minnesota. 1959.
Grand Master, presiding: M.W. Bro. J. M. Martin.
Grand Master, elected: M.W. Bro. C. E. Hegman.
Grand Secretary: R.W. Bro. D. E. Palmer.
Grand representative of N.Z.: W. Bro. G. E. McLaughlin.
Grand representative in N.Z.: R.W. Bro. E. H. Thomson, P.Dep.G.M.
292 lodges, 69,568 members, net gain 315.
A Masonic Memorial Cancer Hospital was dedicated and presented, through the University of Minnesota "to
the service of all in need regardless of race, creed or colour by the Grand Lodge of Minnesota on October 4,
1958". The history of the project is set out in the report of the Masonic Memorial Hospital Fund, Inc., dating
back to a meeting at the beginning of 1955. "Since the first patient was admitted on October 15 last, and until
March 1, 204 patients have been admitted. 40 of these patients have passed to the great beyond. What is truly
inspiring is the fact that 111 passed out of the front door with renewed hope to rejoin their families." The
position as presented at an early stage was that one out of four may expect to die of cancer, and the family of
each must normally expect to bear the financial and general strain of long and severe illness. This situation,
so far as the patients of this Hospital are concerned, is enormously ameliorated.
————
KANSAS - 1959
Proceedings of the M.W. Grand Lodge of Ancient, Free and Accepted Masons of Kansas. 103rd Annual
Communication. 1959.
Grand Master, presiding: M.W. Bro. E. R. Brown.
Grand Master, elected: M.W. Bro. A. C. Irby.
Grand Secretary: M.W. Bro. C. S. McGinness.
Grand representative of N.Z.: W. Bro. F. S. Ecord.
Grand representative in N.Z.: R.W. Bro. J. G. Dykes, P. Prov. G. M.
440 lodges, 100,855 members, net loss 418.
The Kansas Masonic Home has 121 permanent infirmary patients; there have been days when this number
has risen to 141. The average age of those admitted is over 81. The per capita cost is over $1,000.00.
The Grand Master said, "Masonry in Kansas is influenced by many changes in our economic and cultural
life: The most far-reaching today is the drying up of our smaller communities and some of our smaller
Lodges. The youth of today finds it more and more to his economic advantage to migrate to the cities. So far
as I can see, there is no cure under our present system of economics. About all that can be done is to advise
the small Lodge to keep the light of Freemasonry burning as long as is possible, then consolidate with a
nearby Lodge. The one thing we must guard against is the failure of a Lodge to discharge its obligation to
our beloved Order.
A vigorous Committee on Masonic Education distributes four Candidate Instruction Booklets, a booklet
called One Hundred Questions about Freemasonry, and the Laws of Masonry. Other publicity material is
disseminated and area meetings are arranged.
A note on New Zealand appears in the summary of Proceedings.
————
COLORADO — 1959
Proceedings of the Most Worshipful Grand Lodge of Ancient Free and Accepted Masons of Colorado at
Special Communication held 1958. Annual Communication 1958.
Grand Master, presiding: M.W. Bro. G. B. Fisher.
Grand Master, elected: M.W. Bro. C. J. Gobble.
Grand Secretary: M.W. Bro. H. W. Bundy.
Grand representative of N.Z.: W. Bro. G. C. Twombly.
Grand representative in N.Z.: R.W. Bro. H. C. MacGibbon, P.S.G.W.
161 lodges, 46,490 members, net gain 201.
The Grand Master reported that in 1943 there were $379,000.00 dollars in the various benevolent funds.
These had increased today to over $2,000,000.
The Grand Lodge is preparing for its centennial in 1961.
A previous Grand Master had instituted a system of the Grand Lodge meeting at quarterly intervals and
reviewing what had taken place; these meetings had been continued and had been valuable.
A study of lodge attendance in 1958 showed that the total average lodge attendance was 17%; attendances
ranged from 80% to 3.3%.
————
NEW BRUNSWICK — 1957
Proceedings of the Grand Lodge of the Antient and Honourable Fraternity of Free and Accepted Masons of
New Brunswick, 1957.
Grand Master, presiding: M.W. Bro. A, E. Coleman.
Grand Master, elected: M.W. Bro. D. A. Somerville.
Grand Secretary: V.W. Bro. R. D. Magee.
Grand representative of New Zealand: W. Bro. H. L. Mellish.
Grand representative in New Zealand: R.W. Bro. W. G. Mason, P.Dep.G.M.
46 lodges, 8,952 members, net loss 43.
This was the 90th Annual Communication of the Grand Lodge.
The Grand Master, pointing out that quality rather than numbers was the important thing in the matter of
candidates, said: "This question, from time to time, arises: How may we obtain more men of the noblest
qualities, men whose integrity will help to strengthen and enhance Freemasonry? I am sure we all agree that
the answer lies in ourselves, by the manner in which we as members of the Craft interpret Masonry in our
individual lives."
At the institution under dispensation of Landmark Lodge V.W. Bro. Young, D.D., delivered an address on
The Badge of a Mason".
————
WYOMING — 1957
Proceedings of the Grand Lodge of Ancient, Free and Accepted Masons of Wyoming at the 83rd Annual
Communication held at Newcastle, August 26 and 27, 1957.
Grand Master, presiding: M.W. Bro. F. J. DeForest.
Grand Master, elected: M.W. Bro. H. Saunders.
Grand Secretary: R.W. Bro. L E. Clark.
Grand representative of N.Z.: System discontinued.
Grand representative in N.Z.: " "
52 lodges, 12,719 members, net gain 175.
The Grand Lodge voted to continue its financial support to the Grand Historian, Bro. W: C. Reusser, in his
preparation for publication of the second volume of Wyoming Grand Lodge History, covering the period
from 1925 to 1955. After many years of labour the first draft is complete.
Fraternal recognition was accorded to the Grand Lodge of Guatemala and the Grand Lodge of Free and
Accepted Masons of Japan.
There is an active Masonic Education Council, operating through District Councillors.
————
WESTERN AUSTRALIA — 1957
Proceedings of the Grand Lodge of Western Australia of Ancient Free and Accepted Masons, from May,
1956, to May, 1957.
Grand Master, presiding: M.W. Bro. H. E. Sir C. Gairdner.
Grand Master, elected: M.W. Bro. H. E. Sir C. Gairdner.
Grand Secretary: R.W. Bro. N. J. Munro.
Grand representative of N.Z.: R.W. Bro. S. A. Taylor.
Grand representative in N.Z.: R.W. Bro. W. Martin, P.Dep.G.M.
302 lodges, 21,953 members, net increase 392.
The W.O. and A.M. Fund is contributing to the support of 38 children, 17 aged Freemasons and 81 widows
of Freemasons, requiring an annual expenditure of £A10,485.
A new lodge, Wandana Lodge, No. 323, was consecrated and meets at West Subiaco.
Some rather elaborate precautions involving the use of a card were adopted. This is a matter on which
procedure in some parts of the world is not satisfactory, and it is encouraging to know that it is receiving
attention so close to home.
State legislation was passed during the year designed to avoid the necessity for constant transmissions of
property held by lodge trustees; the Statute is adoptive.