Attendance at Lodge
Much has been said and written about the obligation of a Freemason to attend his lodge, and plead no excuse

except the pressing emergencies of his public or private vocations. It is an obligation that some Freemasons

take very seriously, some very lightly. Most of us come somewhere in between.

Coming into the Craft as a young man, the initiate sees the obligation to attend lodge some ten or eleven

times a year as a small one. Later on, perhaps married with young children, he is sometimes faced with a

choice, a decision as to where his first duty lies on a particular evening.

Proceeding onward, and becoming immersed, perhaps, in affairs, he finds still other calls, the calls not of

contributing to the welfare and the happiness of his family but those of contributing to the welfare and

happiness of the community. He must attend a meeting of this or that committee, this or the other board, and

on reflection he feels that his attendance there will be of more practical value than his attendance at lodge. It

is not a case of ten or eleven nights, but a case of ten or eleven particular nights, and clashes tend to become

awkward.

We do not presume to pronounce too heavily on what is, after all, a decision for the individual conscience,

but there are some statements that may profitably be made.

Certainly attendance at a meeting of an institution may advance the welfare of the community more than

one's attendance at lodge: there are so many organisations that have severely practical or benevolent ends.

One's attendance at lodge may appear to advance those ends in an infinitesimal degree. It is in the nature of

things. With some reservations it may be said that the purpose of the Craft is not primarily to advance

benevolent purposes by immediate and direct action, but to make us the sort of people who are disposed

towards benevolent thought and action. Attendance at lodge is not like driving the motor, it is more like re-

charging the battery. The more the battery is charged the greater the potential for use. Attendance at lodge

should spur and stimulate us to greater efforts to discharge our duties as husbands, fathers and citizens. The

discharge of those duties will involve greater pressure on our time, less ease in providing time for attending

lodge. It is not a vicious circle: it is a process which might have been designed to see that we get the utmost

out of ourselves, but it has its dangers.

There is the danger that we will damp conscience down to the point where an evening at the pictures with the

family may seem simply a preferring of the family's interests to those of oneself—true enough sometimes,

but perhaps not so true where there is a choice of evenings for the pictures but no choice for one's lodge.

There is the danger that we will let fatigue, fatigue sustained through the pursuit of socially admirable ends,

serve too easily as an excuse to stay at home when there would be no real detriment to our health if we were

to dress and go out. There is the danger that we will neglect other opportunities of attending lodge,

opportunities not provided by our own lodge, and so drift right outside the circle.

There are, on the other hand, safeguards. We are valued. Having accepted membership of the society we

have accepted also the brotherly concern of our fellows in it. If we absent ourselves for too long, inquiries

will be made—primarily, of course, as to our welfare, but welfare is a wide term, and if we have lost the

desire to be much involved with the society, it is still our welfare with which those brethren will be

concerned. And there is still another safeguard, that we will come to miss something that has mattered to us

and of which we have deprived ourselves. One who has been a good and sincere Freemason, and has been

happy in his lodge, is on the whale likely to stay active. Membership means something to him. No matter

how involved he becomes outside, no matter how many regular meetings he finds he has to miss, he remains

concerned and he remains one of us. There are periods in our lives when lodge attendance is easy: perhaps

when we are young and not too much involved with other things; perhaps when we are old and our

immediate family unit has ceased to exist. It is worth considering the future as well as the past. The Craft is

always there. It will always welcome us.

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 Brethren, we would be

pleased to receive their advices.

D. S. Adam, 124 Elizabeth St., Wellington. L. Angel, Hot Springs Hotel, Te Aroha.

P. L. L. Beavan, 26 College St., Te Awamutu.

J. Clarkson, 39 Garden Rd., Wellington, W.2. L. R. Cobb, P.O. Pokeno.

J. McGregor, Woodleigh Farm Ltd., Masterton.

W. Maitland Jones, c/o Hotel Savoy, 267 Remuera Rd., Remuera.

J. R. Reid, 16 Glasgow St., Wanganui. A. W. Wilson, No. 6 RD., Ashburton.

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

Supreme Grand Royal Arch Chapter Of New Zealand

SIXTY-EIGHTH ANNUAL CONVOCATION OF GRAND CHAPTER

The 68th annual Convocation of Grand Chapter was held on Wednesday, February 10, 1960, at the Masonic

Hall, St. Benedict's Street, Auckland, M. E. Comp. F. F. Boustridge, First Grand Principal, presiding.

There was an attendance of 275 at the morning business session when the election of the First Grand

Principal and Officers, the presentation of the annual accounts, and report of Supreme Committee were dealt

with.

The election of M. E. Comp. Arch Burns to the office of First Grand Principal for 1960 was by unanimous

vote. In the evening the colourful ceremony of installation was carried out before a large gathering of 420

Companions M. E. Comp. Arch Burns, G.Z., addressed the Companions as follows:

Companions,

You will each recollect the occasion when your attention was called to a retrospect of the first Craft Degrees.

We have all since made further progress, but have never fully comprehended the meaning of the whole

system. I do not suggest that we have spent our strength and time for nought, but Freemasonry is such a

marvellous system and contains so many truths—a large portion of them hidden —that most of us have only

scratched the surface. After 47 years I confess that I am still making new discoveries in our Craft.

"Masonic knowledge is not measured by the number of degrees acquired but by the accumulation of

fundamental truths acquired from an analytical study of each degree," The fundamental objective of Masonry

has been described as a search for the lost Word—for the Truth—for the knowledge of ourselves.

It is considered by many to be a lineal descendant of the Ancient Mysteries. That, of course, is doubtful—

extremely so—but it may be that there has been some descent from ancient knowledge, or those responsible

two or more centuries ago for the shaping of what was to become modern speculative Freemasonry may have

been very learned and probably inspired men. That there is some correspondence in part with the systems

practised in the Mysteries in their primitive and pure forms seems highly probable. Their exponents entrusted

their secret doctrines, which seem to have been based chiefly upon death and rebirth, only to those found

worthy after trial, when they directed the thoughts of their votaries to the deeper problems of .life and death.

One of the purposes of the strict guarding of their doctrines was to preserve them from the superstitious

innovations and corruptions of the world as it then existed, and the root and marrow of their systems was the

existence of one Great Invisible God.

As now practised, Freemasonry provides for our study a symbolic representation of birth, life, death and

immortality. "Man must have an objective and a foundation on which to build. The shifting sands of human

beliefs and opinions will not support solid structures. One who is continually changing his designs will

always be alternating his working plan; so the indecisive mind wastes time and energy in returning always to

its starting point. Freemasonry, although it emphasises the transitory nature of all human achievements,

presents a stable plan, and a true foundation on which to build."

Our system requires the observance of certain customs which may appear unnecessary to many. The

ceremonial opening of the Lodge, for instance, is necessary not merely to exclude possible intruders, but to

create the atmosphere necessary to bring all present into harmony, and to stimulate their perception. Masonry

has many external beauties—including even the clothing ranging from the unadorned lambskin to the

magnificent array of Grand Masters—but those who do not look beyond the external beauties never scale the

heights or explore its fathomless depths.

You will remember that our Craft retrospect commenced with the entrance of all men on their mortal

existence—our passing from the darkness of pre-birth to the light of this world. It is the predominant purpose

of the first degree to teach initiates the necessity of observing moral truth and practising virtue. To the Craft

eminence of situation, wealth and power are unimportant in comparison with good character. This truth

cannot be emphasised too much, and no Lodge or

Chapter can be .the effective force it should be

unless its officers are chosen from those who

realise this and endeavour to practice Masonic

principles in their daily lives.

The purpose of the second degree is to lead

apprentices from ignorance to knowledge, but it

emphasises a most important principle—that the

acquirement of knowledge must follow the

acquirement of virtue. The charge in the S.E.C.

tells the newly passed brother that he is

"permitted" to extend his researches into the

hidden mysteries of nature and science.

Unfortunatey the compilers of our N.Z. Craft

ritual overlooked the great purpose of this portion

of the great Masonic system of life education and

altered the word "permitted" to "expected." Thu

principle involved is the necessity of restricting important and dangerous knowldege to those who have

"removed the rough excresences and built themselves into worthy stones." Some of you present tonight have

heard me point out on other. occasions that if this principle should be really and fully practised in the world

the wonderful discoveries of scientists would never be put to uses which would injure mankind, and there

would be no possibility of man destroying his kind. What a wonderful world this would be if no discovery of

mankind was used for any injurious purpose. In the F.C. degree we are urged to study such of the Liberal

Arts and Sciences as may lie within the compass of our attainments. Our capacities vary, and few can acquire

extensive knowledge, but every Companion should try to obtain such general knowledge as he can. To take

part in honest sport, even to be mere spectators of such, is by no means wrong, but nobody should devote all

his spare time to sport, even a keen study of the local and world news in the daily papers, and discussion of it

with one's family and friends will help to stimulate thought and increase mental power.

Masonry has been described as moral" geometry. Geometry is to us the most important of the Arts and

Sciences. "We behold it in the delicate web of the spider, in the tiny crystals of the snowflakes—no two of

which have ever been found to be identical in pattern—in the majestic arch of the rainbow, and in the orbit of

the planet. It is everywhere, as perfect in the world of atoms as in the world of immensities.

"For the erection of a moral and spiritual temple man has five senses by which he is enabled to comprehend

the marvellous beauties of Creation, observe their magnificent proportions, hear their harmonious melodies,

and feel with that inner sense of feeling the stupendous magnitude and perfection of all God's work, whose

W S. and B. are symbolically expressed in the principal Columns of the Five Orders . . . All science is a

search for truth. Arithmetic is the science that enables men to be honest with one another and with

themselves. Geometry discloses the physical truths of the earth, Astronomy of the Heavens. . . . It teaches

that we are but an infinitesimal part of the immense whole, which infinite wisdom alone can comprehend."

In the third degree we symbolically pass from death into life, but being still human we can still only see

darkness visible. "Faith, which is wisdom, Hope, which is strength, and Charity, which is Love are the

greatest moral forces at the disposal of the M.M., which should enable him to withstand temptation, combat

evil, and sustain a weaker brother who wanders into forbidden paths and returns to the fold chastised.

"Charity is the true measure of human greatness. To relieve distress, sustain the weak, rescue the fallen,

comfort the aged and afflicted; to be generous in pity, slow to accuse, moderate in reproof, deliberate in

judgment, and to be tolerant of the beliefs and opinions of others, in addition to moral uprightness are the

distinguishing characteristics of a Mason."

The late Bro. Albert Pike, the great American writer in his book "Moral and Dogma," wrote: "Man exposed

always to the conflicting influence of good and evil; loving, hating, hoping, fearing; now suffering, now

enjoying; engrossed with the labours and trials of earth, yet contemplating the future, can alone find solace

and strength in communion with God and His Angels. Only by raising the soul to its just elevation can man

comprehend the purposes of the earth."

The 'great part of our Craft symbolism is built around K.S.T. That T, is important to us because it is the

symbol of the moral and spiritual T. of man. It is the spiritualisation of the T. that imports its true

significance and gives to Freemasonry its religious character. The first three degrees largely depend upon the

moral teaching based upon the working tools of the operative Masons. Royal Arch Masonry deals with the

realisation that all sons of Adam must rebuild their mortal bodies into immortal stones for the Living Temple

of the M.H. a work that can be completed by Him alone.

In the Mark degree we as Mark Masters have the opportunity, being possessed of the superior skill and

knowledge of the Art, of producing true work and square work, and it is most important to remember that

that work is the building of our own character or personality.

The Excellent degree reminds us that we are travelling back to the Great Architect, who not only planned the

Whole Creation but also gave to each of us his individual soul, and we should never forget that ultimately the

W.V. will be parted before us, and the result of our labours will be presented before our Great but Merciful

Judge, and "no human achievement, however noble or perfect in execution, attains its full sublime

proportions until in spirit and purpose it is consecrate to the Divine Will . . . and our mortal life, limited and.

perishable, vain and empty until consecrated to a holy purpose and sanctified by the in-dwelling of God."

There is one striking feature of the E. degree which is seldom realised. This is an exemplification of the

words "Many are called but few are chosen." Many of the captives refused to leave Babylon, to leave the life

to which they had grown accustomed, to leave their worldly possessions for a long journey and a hard

struggle. So it is in life in general, and Masonry in particular. "Many are called, but few are chosen."

The effort to understand the inner meaning of our great system, and to truly practise its great teachings,

requiring a most serious trial of fortitude and fidelity, is not made by all who are called to enter the Craft. To

a large number it is but a series of unmeaning rites, and to such never comes the realisation that Masonry is

of no real value but for its "spiritual force and the vitalising energy of its inherent ideas." ("The Meaning of

Masonry." —Wilmshurst). Those who have in the course of their lives and their Masonry purified

themselves sufficiently, by mental discipline and spiritual progress will find, if not at once then in the course

of time, the revelation of Divine Wisdom, and help in the rebuilding of their natural selves into that state

which the M.H. originally gave to mankind.

One writer has said that the group of minds which fashioned speculative Masonry did so "with a view to

exhibiting to at least a small section of a public living at a time of gross darkness and materialism, an

evidence of the doctrine of regeneration which might serve as a light to such as could profit therefrom." We,

Companions, are living in a time, if not of gross darkness, at least of materialism, and the desire for and

struggle to obtain worldly possessions makes it hard to acquire that purity of heart necessary properly to

comprehend and to endeavour to put into practice the fundamental principles of our institution. Although

every initiate declares that he seeks L., for very many Masons the Order sheds no L. at all because they do

not truly seek it, nor is initiation in its true sense sought by them. In saying this I do not in any way question

the motives of those who seek to join what they look upon as a fellowship of worthy men seeking to practise

benevolence and self improvement, but I am pointing out that to those who wish to and do make the long and

hard search into the inner meaning of Freemasonry, there will in due course come great blessings.

Companions, I will not labour the point I have tried to make, but I do trust that our Order will ever afford

light and instruction to those who earnestly seek, and also that a larger proportion may be lead to make the

search.

In the earlier part of this Address I quoted passages from a book, "Light from the Inner Sanctuary of the

Royal Arch," by M. E. Comp. Charles A. Snodgrass, P.G.G.H.P. of Tennessee, and I conclude with a poem

by Mrs. E. D. Chesney, reprinted in his book from the "Masonic Review" of North Carolina, 1930:

"At first I prayed for Light;

Could I but see my way

How gladly swiftly would I walk

To everlasting day.

And next I prayed for Strength;

That I might tread the road

With firm, unfaltering feet and win

The heaven's serene abode.

But now I pray for Love;

Deep love to God and man,

A living love that will not fail

However dark His plan.

And Light and Strength and Faith

Are opening everywhere;

God only waited for me till

I prayed the larger prayer.

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

A Tribute To The Late

R. W. BRO. BERNARD EDWARD MURPHY P. G.W.

R.W. Bro. Bernard Edward Murphy—"Barney" to hundreds of his friends, to thousands of his old students,

and to the Public of New Zealand in general—died in hospital at Wellington on Christmas Day last. He was

born in Dunedin in 1884, and educated at Caversham School, at Otago high School (where in 1902 he was

dux of the school and won a junior university scholarship), and at the University of Otago, where in 1905 he

was the senior university scholar in mental science and qualified for his B.A. degree, qualifying for his M.A

in the following year with first-class honours, and subsequently for the degrees of LL.B and M.Com. He

served his law in the office of Messrs. Bell Gully and Co., in Wellington, and was admitted as barrister and

solicitor. Coming to the North Island he was in practice for some years at Feilding as a partner in the firm of

McIntyre and Murphy. He tired of country practice, where indeed his talents were being wasted, and in 1918,

when Victoria began to offer teaching Economics he obtained the appointment of lecturer in that subject. In

1920 when the T. G. McCarthy chair of economics was founded he was appointed to fill it, which he did

with distinction until his retirement in 1950 wish the honour of professor emeritus. When in 1929 Victoria

University College (as it was then called) organised its teachers of economics, in which by that time he had

lecturers to assist him, and of some allied subjects, into the faculty of commerce, he became, and until his

retirement remained, dean of that faculty.

His only publication in book form was his "Outlines of Economics", first published in 1924, which passed

through several editions. Primarily a student's book, and bearing the modest epigraph from John Stuart Mill,

as regards originality, it has of course no other than that which every thoughtful mind gives to its own mode

of conceiving and expressing truths which are common property", it nevertheless attracted a wide range of

non-academic readers by reason of its ordered arrangement, lucid yet concise exposition, admirable diction

making for easy reading, and outspoken criticism of some of the sacred cows. But he also did a great deal of

writing for technical and financial journals in the form of articles, reviews, and examinations of accounts of

trading concerns. He was a member of the Tariff Commission of 1934, and is believed to have himself

written the greater part of its report. For his public services and service to education he received in 1952 the

distinction of C.B.E.

He was married in 1910 to Mary, daughter of Albert Rood, by whom he had two sons, of whom one is in

practice as a psychiatrist at Baltimore in the United States of America, and the other, a public accountant in

Wellington, was installed in 1959 as Master of Ruakawa Lodge No. 224. After his first wife's death he

married Fredrica Louisa, daughter of Dr. Mulholland, who survives him.

Bro. Murphy was initiated in 1918 in Wellington Lodge No. 1521 E.C., and became its Master in 1923. In

the District Grand Lodge of Wellington, E.C., he held the ranks of D. G. Steward (1922), D.S.G.D. (1924),

and D.S.G.W. (1925). In 1923 he joined the Research Lodge of Wellington No. 194, and became its Master

in 1924. When Raukawa Lodge was founded in 1921 he was a charter member, and, in the following year,

became the second brother to fill the master's chair. His terms in the mastership of Raukawa Lodge and

Wellington Lodge overlapped, so that with the aid of the appropriate dispensations he achieved the rare

distinction of being master of two lodges at the same time. The ceremonial of the two constitutions, though

the same in substance and spirit, differs in innumerable small points of detail; but Bro. Murphy was a master

of ritual, word-perfect in each, and was never known to slip into the wrong working. In 1935 he was made

Grand Lecturer, and served the office for two years, perhaps the most distinguished of the learned brethren

who have filled that position. It was the expectation of many of the brethren that in 1940 when the office of

Prov. G.M. of the Wellington district fell vacant he would be invited to accept it, but as things turned out it

was the senior grand warden's chair to which in that year the Grand Master promoted him. At the time of his

death he was an honorary member of the Raukawa Lodge and the Grand Representative near the Grand

Lodge of New Zealand of the Grand Lodge of the State of New York.

Not only as a lecturer, both in the university and in the lodges, but also as a speaker on masonic and other

occasions, whether serious or post-prandial, Bro. Murphy was, as in his ritual work, listened to with

edification and relish. He took particular pains over clarity of enunciation, his diction was a model of

correctness, he never began a sentence that he did not finish, and his intonation, individual and slightly high-

pitched, held the attention of his hearers. His wisdom was mature and salted with a dry wit, but what he said

was never for the sake of being funny, but only to express a point more vividly upon his audience.

He never ceased to be a student; he mastered German, French, Italian, and Spanish for the purpose of

keeping abreast of modern developments in economic thought, and upon his retirement, lest his brain grow

rusty, took up the study of Greek. Forthright in the expression of his own opinions, he was tolerant of those

of others. Physique and temperament led to his taking little interest in outdoor sports, except college football;

next to his work and his family, freemasonry and

his library were probably his main interests in life;

and in his closing years, when failing health made

him virtually housebound, nothing gave him

greater pleasure than to recount the successes in

after-life of his old students, and to discuss, from

every angle, the affairs of the craft. Grief at his

release after a full and exemplary life would be out

of place, but regret for the loss of a staunch friend

and notable New Zealander will be abiding

amongst those who knew him.—E.C.

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

Customs And Manners Of Ancient Egyptians
In the explanation of the First Degree Tracing Board we find the customs and manners of Freemasons

resemble those of the ancient Egyptians and that Freemasonry is a continuation of the doctrine of secrecy of

the magicians. Of course the trials demanded of a candidate by the magicians were much more severe than

ours. One might say that their trials were operative while ours are symbolic.

Gamblic de Shelis, who lived in the 6th century, has left us a precise description of the initiation ceremony of

the magicians in a book. "Aesculapius", compiled in a former era by Hermes Tut.

The details in brief are as follows:

The trials took place in a cave under the largest of the seven Pyramids of Egypt, one of the seven wonders of

the world.

The trials were progressively more difficult. If the candidate failed in one of them he was disqualified. If one

of the candidates happened to be the son of a Magus, he was set trials adapted to his native talents but

advancement was not permitted him. If the candidate was a stranger, he underwent strict examination as to

his past and if the results were satisfactory a great meeting of the magicians either approved or rejected him

by secret ballot. If he won unanimous approval, he was put to the first test which was so difficult that it

sufficed to dispose of all that were not blessed with supreme innate courage; the candidate could then

withdraw. But if he passed the first test successfully and the elementary signs of the order were confided to

him, and then he failed in one of the succeeding tests a terrible law imposed on him the penalty of passing

the remainder of his days under the pyramid, never to see the light of the sun again.

The Greek philosophers Thales, Pythagorus and Plato, were the most famous strangers to pass these tests

triumphantly. The instructor of Pythagorus was the great magician Sunshis, while Plato prepared for the tests

for thirteen years under the tutelage of various magicians of repute.

The entrance beneath the sacred caves where the tests were given was within the Great Sphinx at Gizeh

through a bronze door that could be opened and closed only by the Magi, and any person entering without a

guide would wander about until he returned to his starting point.

Each candidate had two guides who were selected from the elite of the Magi in the first degree, or

"Guardians of the Service". The senior was the "Vocal Guide", the junior the "Silent Guide". This reminds us

of our two Deacons. As soon as they left Memphis, where the candidate awaited them, the latter's eyes were

hood-winked so that he could not see the route followed nor the sacred place to which he was led. Upon

arrival at the Sphinx the bronze door opened noiselessly, and after their entrance closed silently, operated

mechanically. After traversing a fairly long maze they would descend by spiral steps, 22 in number. Under

the staircase a second bronze door opened before them revealing the entrance to a round granite hall and here

the test began. The two guides stopped the candidate and the "Vocal Guide" spoke: "Son of the Earth, know

that you stand on the brink of a deep abyss and one more step will imperil your life and you will fall into the

immeasurable abyss".

The candidate feels that from this moment on he is no longer free and that passive obedience is the only

conduct that can help him overcome the great dangers before him. He submits to the discipline imposed on

him and which he had accepted willingly by following his guides.

The guides take from a table two robes of white linen, two ephods, one gold and the other silver, and two

masks, one the head of a lion and the other the head of a bull. The two guides, on donning the curious

apparel, symbolise the two Egyptian gods, the God of the Sun and the God of the Moon. When the guides

were fully clad, a hole opened in the ground with a deafening noise and the skeleton of Death half appeared,

holding a scythe. An angry voice came from under the ground: "Woe unto the profane that has come to

disturb the ropose of the dead!" The skeleton of Death would pass the scythe over the face of the candidate

seven times at terrifying speed, an act which usually caused him to faint. If, despite his consternation, he was

of good courage and did not faint, then the skeleton of Death at once returned to his hidden den, the guides

removed their masks and the "Vocal Guide" would then congratulate the candidate on his fortitude.

The candidate, his tranquility restored thought that he had already passed the most difficult physical test and

awaited the trials to come with composure. "Now", instructed the guide, "you will crawl on your belly

through the entrance to the temple where you are awaited by our brethren who are prepared to teach you the

secrets after you have duly abased yourself. Take this lamp, symbol of the regard of God that follows us even

when we hide from the eye of man!"

If the candidate agreed to attempt the trial, they kissed him on the forehead a kiss of farewell and wished him

Godspeed. As soon as his body had passed through the hole the door crashed to behind him with a metalic

clamour and a voice emerging from the bowels of the earth said: "Here die madmen who yearn to know that

which is forbidden to know". These alarming words, which were calculated to echo and re-echo seven times,

would petrify the poor candidate. With the last vestiges of his strength he ascends a few rungs and by the

light of his lamp he sees a niche in the wall the size of a man's body, and in order to escape the abyss the

candidate squeezes himself into it. The lamp reveals to him steps in this niche. One of the magicians of the

second degree (Custodian of the Holy Statues) opens the grating to the candidate and says to him with a

smile on his lips: "Son of the Earth, welcome! You have avoided the trap of the abyss by finding the Road of

the Wise, which few candidates before you have succeeded in discovering and thus passing this trial. I do not

wish to conceal from you that more dangers await you but, to give you courage, I will now explain to you the

symbols from which such wisdom emanates as to create an impenetrable armour around the heart of man".

Upon concluding his explanation the Custodian leads the candidate to the threshold of the mysterious

corridor, opens the door for him to a second vaulted passageway narrow and long, at the end of which the

Fire of Tophet was burning "Son of the Earth", the Custodian addressed him, "danger and even death itself

frightens only the cowardly, and if you are craven what do you here?" As he approaches the arrow of five his

faith increases and the danger diminishes. The fire has turned into an optical illusion caused by burning trees

on a lattice: between them the candidate discerns a passage and he hurries towards it without fear. But a great

surprise awaits him when he sees that the path ends at the edge of a pool of still, turbid water, the wide area

of which blocks his further progress. As soon as he enters the troubled water his feet slip on the steep slope

and he begins to sink. But in the light thrown by the fire behind him he sees steps leading to a ledge having a

steel door at its end. He stands at a loss with his nerves on edge when he hears a deep voice; 'To stop means

death! Behind you lies destruction, before you success!" He begins to fumble in the complete darkness and

comes across a ring that he grabs with both hands and tries to raise so as to knock on the door; in doing so he

operates a spring that makes the metal floor disappear from under his feet and he is left hanging over space.

But the magicians had taken their precautions, for the cave under the vanishing floor was covered at certain

intervals with curtains that a person falling would tear, one after the other and thus break the impetus of his

descent, and beneath the cave there were many Brethren waiting to receive the candidate and embrace him.

A door would open before him and he would be received by a delegation of twelve third degree brethren

called Custodians of the Temple. The leader of the delegation would blindfold the candidate and they would

lead him along a track lined with doors that blocked their passage and each watched over by a guard who

permitted them to pass only after identification by grip and password.

The assembly of magicians awaited the candidate in a large, spacious hall carved in the heart of the pyramid.

When he entered the hall his clothes wringing wet and trembling from cold and fear, his escorts would fall

into line six to his right and six to his left. The Chief Magician then addressed him as follows; "Son of the

Earth, the men of your country deemed you a man of science and wise, and you one day heard that we

possess a treasure of superhuman knowledge, and your soul found no rest until you reached us. And here you

now are, a poor prisoner, come of your own good will to this secret and unknown society to discover its

secrets. But since our secrets are carefully preserved, we shall ask you to swear a stern oath never to disclose

what your eyes have seen and your ears have heard this evening. Are you prepared to take the oath? The

candidate replies (as prompted) "I swear.!"

The Chief Magician commands the escorts to lead the candidate to the altar by three steps, each longer than

the former, symbolising the first step the wavering of life, the second step the desire for knowledge, and the

third the attainment of the goal. The candidate kneels and repeats after the Chief Magician, word for word:

"Before the Seven Winds that execute the command of the Omnipotent, I ….. son of ….. born in …. on …..

swear that I will suppress and conceal and never reveal what I have seen and heard nor anything that I shall

see or hear in this Temple of the Priests of Celestial Knowledge. And if I should violate this oath may my

throat be slit from ear to ear, may my heart be torn

from its place, may my body be cut in two, my

tongue plucked out, and the remains of my body

buried in the sand by the shore where the ebb and

flow will take me and sweep me away so that my

name may be forever obliterated".

The din of a heavy storm is heard at this moment,

the seven lamps are extinguished and the hall is

illuminated by four statues. The blindfold is slowly

removed from the candidate's eyes and he sees

before him all the magicians pointing drawn swords

at his heart. "These swords, says the Chief Magician,

"are the symbol of justice and humanity. But we

want the heavens themselves to guarantee the faith

of a candidate. You swore to obey my commands

fully, and this you must prove by agreeing to

undergo a test from which you can emerge alive

only if God himself finds you worthy of your life".

At this point the magicians would lower their swords

and the two escorts with beakers of wine would

approach the candidate. "You see these two

beakers", continues the Chief Magician, "in one of

them there is a good and refreshing beverage, in the

other a shattering, deathly poison. I command you to

take at once one of the beakers and swallow its

content in one gulp." If the trial of the beakers was

accepted with courage and decision in the presence

of the magicians, as was the case with Plato, the

Chief Magician would immediately inform the

candidate that no harm would befall him and that both beakers had contained a perfumed wine with a drop of

wormwood.

After his nerves had been taut for so long the candidate was entitled to rest. But this rest, without his being

aware of it, was his last trial the only one in which he was really in danger of his life. Then the magicians

would enter the hall to felicitate their new brother who had successfully stood up to their tests that had so

severely tried his faith. Habonet Hahofshi,

—By Courtesey of the Masonic Record.

———————————————————————

KNOWLEDGE OF GOOD AND EVIL

It could be argued that what we need, in the present state of the world, is not just more and more scientists

and technologists, but more people whose understanding has been broadened, whose minds have been

illuminated and sympathies deepened through education in the humanities and the liberal arts . . . . Perhaps

the quality most in short supply is not technical competence but human understanding, not intelligence but

wisdom.

A great British scholar, Sir Richard Livingstone, said in 1941: "We cannot have too much science,

technology, economics, but they lose their usefulness unless we see clearly the ends for which we intend to

use them, and unless those ends are worthy of man. They deal with means and not with ends, and the more

we have of them the more we need to strengthen, in both education and life, those studies whose subject is

'the knowledge of good and evil'."— The Freeman.

———————

Too many people make the mistake of trying to correct the mistakes of their friends.

———————

Fault-finders usually carry a microscope with them, but seldom look into a mirror.

———————

You know who the critics are? The men who have failed in literature and art.—Earl of Beaconsfield.

WELLINGTON

At a recent meeting of Coronation Lodge the opportunity was taken to invest W. Bro. A. H. Mildenhall with

his 50 year service jewel. The occasion was a memorable one as W. Bro. Mildenhall is the senior surviving

P.M. of the Lodge, and his two sons, who were present are also P.M.s. After the ceremonial business of the

evening had been concluded the Wor. Master, W. Bro. C. H. G. Grant requested W. Bro. R. R. Mildenhall,

D.C. to conduct his father before R. W. Bro. Magee P. G. W. for investiture. R. W Bro Magee referred to W.

Bro. Mildenhall's long and faithful service to the Craft in general and to Coronation and Mana Lodges in

particular and hoped that he would have good health and many opportunities to wear his jewel. Later, when

replying to a toast in his honour in the Refectory, W. Bro. Mildenhall entertained the brethren by recalling

some of the early days of the Lodge, and described his many cycle trips from Porirua to Johnsonville for

Lodge meetings. He was initiated in 1909 and was W.M. in 1917-18. He has also filled the office of Deputy

Master of Lodge Mana since its foundation.

———————

CANTERBURY

CASHMERE LODGE NO. 271. It is an established custom in this Lodge for the February meeting to be

observed as Past Masters' Night. There was a slight but interesting variation this year. An endeavour was

made to have all Past Masters who have sons in the Lodge to have a part in the ceremony. Wor. Bro. H. D.

Christie (Master 1951-52) was in the Chair. His son Bro. R. F. Christie acted as senior deacon. Others taking

office were Wor. Bro. F. T. Ager and his two sons Bro. Albert Ager and Bro. Robert Ager. It added interest

to the ceremony to hear the father and his two boys delivering 3 consecutive charges. Bro. N. Reardon and

his son Bro. Norman Reardon also took part. Cashmere Lodge is probably unique in that it has had no fewer

than 11 fathers and sons who have been members. In addition there are 14 other related families who have

joined the lodge. Wor. Bro. H. M. Minson has 2 brothers in the Lodge, Bro. Garth Minson and Bro. Patrick

Minson. There are cousins, sons-in-law and other relatives, who go to make up more than 40 per cent. of the

membership. The ceremony of the third degree when Bro. L. A. Greenhalgh was raised was a great credit to

all the fathers, sons and other relations who took part.

In the refectory Wor. Bro. V. J. McKibbin who proposed the toast of "Fathers, sons and other relations"

referred to the excellent work done in the Lodge room. He said it was an excellent thought which prompted

the holding of such a unique meeting. He referred to the Late Rt. Wor. Bro. A. C. Andrews (a foundation

member) and his son Wor. Bro. S. C. Andrews (also a foundation member) who formed the first father and

son membership. Both these brethren had done excellent work for the Lodge in its early years. He then

mentioned the many other family relationships which existed in the Lodge. In the refectory were displayed

two lists. Those of father and son membership and another of other relations within the Lodge.

v v v

On Sunday evening, February 28, 1960, the Provincial Grand Lodge of Canterbury Almoners' Association

held their annual Church parade at All Saint's Church, Burwood. Rev. Bro. Clement Knight conducted the

Service assisted by Bro. Sherwood Cordery, Lay Reader.

Brother Knight (who is Chaplain of the Burwood Hospital) took his subject from St. Luke's Gospel, Chapter

18, verses 35 to 43. It tells of the Blind Beggar who called out to Jesus to be healed and Jesus visiting the

sick, which was very appropriate for the occasion.

Among those present were the Pro. Grand Master Rt. W. Bro. J. S. Hawker, Patron of the Association and

Rt. W. Bro. F. N. Kerr, P.Prov.G.M. the President.

The Lessons were read by W Bro. Arthur Hayman, Past President . and Rt. W. Bro. Hawker, respectively.

There was a large gathering of Almoners with their wives and families.

After the Service Bro. Knight invited all the members and wives to the Vicarage where Mrs: Knight, ably

assisted by her son and daughters served a bountiful buffet supper.

W. Bro. A. S. Ward, the Association's Treasurer, thanked Bro, Knight and his family on behalf of those

present for their hospitality. Brother Knight thanked Bro.. Ward and said that words failed to express his

great pleasure at having such a large number present at the Church Parade.

——————

OTAGO

St. Clair Lodge No. 246 had a most satisfactory meeting in March when a Brother was passed to the Second

Degree. Due to the temporary absence of the Master, W. Bro. J. A. Harvey, the Deputy Master W. Bro. A. J.

Brown occupied the Chair. W. Bro. Brown invited Brethren to accompany the Master W. Bro. Harvey to the

Installation Meeting of Lodge St. Thomas Kilwinning No. 83, Kaitangata on Saturday, March 19, 1980, and

mentioned that the annual exchange of visits with Lodge Waverley will take place in April.

v v v

M.Ex.Comp. A. Burns, G.Z. paid an official visit to Maori R.A. Chapter, No. 28: He was received and

honoured by R.Ex.Comp. L. A. Doolan, G. Supt., and an exceptionally large attendance of Companions"

from the Otago District. M.Ex.Comp. Burns was accompanied by a good array of G.C. Officers including

M.Ex.Comp. H. R. Mitchell, P.G.Z. and R.Ex.Comps. C. G. Hedge, P.G.H., Axel Newton P.G.J., and F. C.

Taylor, P.G.Supt. A Candidate was exhaulted by V. Ex. Comp. R. F. Allan, First Principal of the Maori

Chapter, assisted by officers from six Otago Chapters. In the Refectory M.Ex.Comp. Burns, G.Z. fitting

acknowledged the Toast in his honour by delivering a most inspired address which will long be remembered

by the Companions.

v v v

There was a large attendance, including Companions from Greymouth, Timaru, Invercargill and Central

Otago, at the Enthronement Meeting of the Caledonian Rose Croix Chapter, when E. and P.Comp. C. H.

Bissland was Enthroned as M.W.S. The S.G.I.G. for New Zealand South, V.Ill.Bro. S. C. K. Smith, 33deg,

who conducted the ceremony in faultless fashion, was supported by a large team of Illustrious Brethren.

V.Ill.Bro. Smith invested Ill. Bro. A. C. Ford with the regalia of the 31deg. In the refectory Ill.Bro. J. W.

Drennan, 31deg, eulogised Ill.Bro. Ford's work in the Ancient and Accepted Scottish Rite, and wished him

well on his forthcoming trip to England and Scotland. In proposing the toast to the M.W.S., Bro. A. McC.

Ross, 30deg, predicted a successful year for the Caledonian Chapter.

v v v

The first official act of R.Ex. Comp. L. A. Doolan, G.Supt., on his return to Otago after his installation as

G.Supt. was the presentation in Celtic Chaper of a 40 years service Jewel to R.Ex.Comp. Axel Newton,

P.G.?.

" SOUTHLAND

The constitution and dedication of The Research Lodge of Southland No. 415' at Invercargill on March 3, 1960
was a most successful function. There was a good attendance of brethren of the Southland Province; also a
number of prominent visitors including M.W. Bro. Cuthbert Taylor, Grand Master, M.W. Bro. Adam Smith, P.G.M.,
Rt. Wor. Bro. D. McCormick, Dep. G.M., Rt. Wor Bro Jas Stobo, P.D.G.M., and a strong following of G.L. officers
past and present. The ceremony was conducted by the Grand Master ably assisted by V. Wor. Bro. D. Russell and
Gd. Chap. and V. Wor. Bro. J. H. Buckingham, G.D.C. The Presenting officers were M. Wor. Bro. Adam Smith,
P.G.M., Rt. Wor. Bro. D. McCormick, Dep. G.M, Rt. Wor. Bro. Jas Stobo, P.D.G.M., and Rt. Wor. Bro. Wm. Kelman,
P.Prov. G.M. The oration was delivered by V. Wor. Bro. B. W. Huwat, P.G.Lect. The Installation of Wor. Bro. H. A.
S. Rollinson as Master was ably conducted by Rt Wor. Bro. G. C. Sim, Prov. G.M. and G.L. officers. Ancient
Charges read by R. Wor. Bro. Northern, P.G.W., address to ,Master by Rt. Wor. Bro. D. McCormick, Dept. G.M.
Wardens were invested by V. Wor. Bro. J. W. Glendinning, P.G.D.C. and addressed by R. Wor. Bro. H. C.
MacGibbon, P.G.W. Address to Brethren by M. Wor. Bro. C. H. Taylor, G.M. On retiring from the Temple a very
enjoyable banquet was held in the Refectory.

 •

Lodge Oceanic No. 154 paid a fraternal visit to Lodge Southern Cross No. 9 on Saturday, March 5, and conducted the
Second Degree in the afternoon. In the evening a social gathering was held with "The Ladies" in attendance.

+ + •
•

The annual Enthronement of M.W.S. and the Investiture of Officers of Murihiku Soy. Chapter of Princes Rose
Croix No. 36 was held in the Masonic Hall, Invercargill, on February 27. There was a splendid attendance of
members and visitors including the S.G.I. Gen. V. Must. Bro. S. C. K. Smith, 33deg, who acted as -Installation
Officer.

The First Gd. Prin. M.Ex.Comp. A. Burns paid a fraternal visit to the Southland Province on March 9. The Chapter
visited was Huiroa No. 47 (Gore). Rt. Ex.Comp. J. E. Gibson, Grd. Supt., was in attendance supported by a good

following of Gd. Chapter officers.

MASSACHUSETTS - 1957

Proceedings of the Most Worshipful Grand Lodge of Ancient, Free and Accepted Masons of the Commonwealth of
Massachusetts for the year 1957.
- Grand Master, presiding: M.W. Bro. A. G. Jenkins. Grand Master, elected: M.W. Bro. A. G. Jenkins.

Grand Secretary: R.W. Bro. E. W. Taylor.
Grand representative of N.Z.: W. Bro. C. D. Merrill. Grand representative in N.Z.: R.W. Bro. J. Baird, P.Prov.G.M.
340 Lodges, 132,822 members, net gain 1927.
Several Lodge Centennials were observed during the year, and in each case a history of the Lodge was pre-

sented and is appended to the Communication report.
The Board of Masonic Relief presents a report of excellent work at the Home at Charlton and the Hospital. A

thdrough reorganisation of the Library is under way, and the staff has been increased: splendid displays of early books,
certificates, etc., have been made, and a total number of loans of 3,881 was made.

On March 21 Pentucket Lodge observed its 150th Anniversary.
A Henry Price Medal was presented to the Grand Marshal, R.W. Bro. G. H. Upton.
R E. E. R. Chable, Grand Prelate of the Grand Encampment of Knights Templar of the U.S.A., delivered a lengthy and

thoughtful address on the philosophy of Freemasonry.

QUEENSLAND - 1957

Proceedings of the United Grand Lodge of Antient Free and Accepted Masons of Queensland during the year ended
June, 1957.

Grand Master, presiding: M.W. Bro. T. G. H. Jones. Grand Master, elected: M.W. Bro. H. B. Milliner. Grand
Secretary: R.W. Bro. V. I. Carter.
Grand representative of N.Z.: R.W. Bro. F.W.G. Annand Grand representative in N.Z.: R.W. Bro. H. Hateh, P.G.W. 438
lodges, 34,981 members, net gain 678.
The Grand Master said: "During the year we have consecrated five new lodges and dedicated one Temple under our

own Jurisdiction, and the Temple at Rabaul, which I was happy to dedicate, under the Grand Lodge of England. There
are at least five other Temples to be dedicated in the near future." Later in the year he reported seven new consecrations
and three more dedications.

£13,000 has been received towards the Metropolitan Building Fund.
During the year a ritual was introduced designed to serve the needs of Scottish-working Lodges in the Jurisdiction. It

has been printed and is regarded as one of the approved rituals.
A Grand Lodge history has been put in hand to mark the centennial.
An expenditure of £24,000 was approved for the purchase of "Barrymount" property, Toowoomba, for the new location

of the Masonic School Home.

DELAWARE - 1957

Proceedings of the M.W. Grand Lodge of Ancient, Free and Accepted Masons of Delaware. 152nd Annual Communi-
cation. 1957.

Grand Master, presiding: KW. Bro. H. C. Bauer. Grand Master, elected: M.W. Bro. W. H. Phillips. Grand
Secretary: R.W. Bro. C. R. Jones.
Grand representative of N.Z.: W. Bro. R. F. Gordy. Grand representative in N.Z.: M.W. Bro. W. W. Wright,

P,Prov.G.M,
24 Lodges, 8,290 members, net gain 222.

Work is being done to add ten guest rooms and an auditorium to the Masonic Home, to cost $102,000.00.

There were thirty-four guests in the Home at the end of the year, nine men and twenty -five women. The build ing
will have an elevator and two bathrooins.

The History and Research Committee presented one of the most interesting reports Of the Communication, under the
heading of "A Regimental Lodge in His Britannic Majesty's 17th Regiment of Foot." In the archives of Union Lodge,
No. 5, at Middletown, Delaware, is an old warrant which was picked up in the Battle of Princeton (1777): "The only
known Masonic Military Warrant issued to a British Regiment serving in the American Revolution." Research has
brought to light a number of interesting stories in connecti on with this Lodge, and these are set out in the report. The
Warrant itself, under the hand of Grand Master Oughton of Scotland, is printed at the end of the report.

There is a most interesting and individually arranged review of other Constitutions' proceedings, in which New
Zealand is included.

ENGLAND - 1957

United Grand Lodge of Antient, Free and Accepted Masons of England. Quarterly Communication helden at
Freemasons' Hall , Gt. Queen Street, London, W.C.2, on Wednesday, the 4th day of December, 19 57.

Grand Master: M.W. Bro. the Rt. Hon. the Earl of Scarborough.
Deputy Grand Master, presiding: R.W. Bro. the Rt. Hon. the Early of Derby.

R.W. Bro. Sir Cullum Welch, who visited New Zealand as one of the Sheriffs of the City of London in attendance
on the then Rt. Hon. Lord Mayor, Sir Denis Lowson, appeared as President of the Board of General Purposes. A
distinguished guest was M.W. Bro. A. H. C. Cavell, P.G.M., New Zealand.

The unsuccessful appeal against rating on Freemasons' Hall was reported.

A new procedure in the matter of appeals, designed to give full and fair consideration, was adopted. This is a
matter which has been under consideration for some time, and one of the results is that neither the Grand Registrar
nor his Deputy will ever be a member of an Appeal Com mittee, but one will always be present to act in an advisory
capacity. There is a sort of assigned counsel provisi on which should be valuable, to ensure that when a party cannot
himself arrange to be represented by a member of Grand Lodge, one will be found for him. Proceedings will be
presented to Grand Lodge in print instead of orally.

LOUISIANA - 1959

Minutes of First Day. 148th Annual Grand...Communica tion. February 2, 1959. The Grand Lodge of the State of
Louisiana, F. and A.M.

Grand Master, presiding: M.W. Bro. J. B. Higginbotham. Grand Secretary: R.W. Bro. D. P. Laguenas.

Grand representative of N.Z.: W. Bra. C . Beasley. Grand representative in N.Z.: R.W. Bro. R. C. Ruther ford.
P.Prov.G.M.

269 Lodges, 50,593 members, net gain, 295.
The Report of the Board of Directors of the Masonic Educational Foundation, Inc. includes some most impressive

records of past beneficiaries.
For the approaching sesquicentennial plans include the presentation of a bust or statue of Washington to the City

of New Orleans, a Masonic pilgrimage, a Grand Lodge history and extended celebrations. The occasion will be in
1962.

Grande Loja de Santa Catarina and Gran Logia Occidental de Colombia were both accorded recognition, but
recognition was not accorded to National Grand Lodge of Syria and Lebanon, on the score of insufficient informa -
tion being so far available.

TASMANIA 1959

Proceedings of the Grand Lodge of Ancient, Free and Accepted Masons of Tasmania. 68th Annual Communica tion—
Hobart, 14 February, 1959.

Grand Master, presiding: M.W. Bro. F. J. Carter.
Grand Master, elected: M.W. Bro. H. V. Jones.
Grand Secretary: R.W. Bro. H. A. Wilkinson.
Grand representative of N.Z.: W. Bro. H. G. Sailer: Grand representative in N.Z.: R.W. Bro. G. F. Allen, P.J.G.W.
67 Lodges, 8,618 members , net gain 55 (6 months).
The Board of Benevolence reports that 34 widows and dependents of deceased Masons are receiving assistance, and

12 Brethren.
The Grand Master expressed concern that the Grand Lodge, after 70 years , had no capital fund available for

building projects : He had a lready taken steps to direct the a ttention of the Brethren to this matte r .
The Proceedings include a transcrip t of the Address of the Incoming Grand Master , who drew a contrast between

the great changes in the outside world and the small change in the certa in pr inciples of Tasmania Free masonry

s ince the f irs t Grand Master was ins talled in 1890.