The Power Of Friendship
The following interesting address was given by W. Bro. Col. John French, P.G.D., Assistant Provincial
Grand Master for Essex, on the occasion of his installation as Master of the Essex Masters' Lodge at the
annual meeting held at Freemasons' Hall, London, on 29th September, 1965:
"So much has been written and spoken about Freemasonry that it is difficult to find a fresh angle from which
to approach it. The precepts on which the Craft is based are well known to you all. I would not wish to weary
you by re-stating them. The fundamental doctrine of our Craft is the practice of every moral and social
virtue, on the one hand the high moral standard demanded of those who adhere sincerely to their obligations;
on the other the exercise of the virtue of charity, the outward and visible sign of an inward and spiritual faith
in the Craft.
"But there is an aspect of Freemasonry on which 1 would speak tonight, an aspect to which I have referred
very often when visiting Lodges in the Provinces. I mean the great part that friendship plays and can play in
maintaining and extending the true spirit of Masonry. I think that a man really grows up, becomes a man,
when he realises the solemn truth that each one of us is born to live and die alone. Each one of us a separate
entity. You cannot live my life and I cannot live yours. No man can really understand the motives, the fears,
the aspirations which actuate his fellow men. Almost against our will we increase this isolation by creating
barriers based on differences in the social scale, differences in rank and fortune, differences in political
beliefs and religious creeds. Only once have I seen these barriers swept away, and that was during the War.
Then a common danger made friends of all those who united to oppose it, a common enemy taught us to sink
our personal enmities. The master served gladly under his man, and in the face of death the petty advantages
of rank and fortune ceased to count. With this result, that out of the horror of war only one fine thing
survives — the memory of a comradeship that extended through all classes of men, of friendships the like of
which we shall hardly see again. How often have I been asked: 'Why cannot we all pull together as we did in
the War?' The answer is that we can if we are big enough to look at men as men, to value them for
themselves not for what they may be in the eyes of the world.
"There, surely, lies the great opening that Freemasonry gives us. We admit Brethren to our Lodges, not
because of their external advantages of rank and fortune, but because we believe them to be men worthy of
being our brothers in Masonry. Freemasonry transcends political beliefs, religious creeds and social
distinctions. We meet in our Lodges on an equal footing, we call one another 'Brother'. I wonder if we
always mean it? We have a common aim in the wellbeing of the Craft. That aim should be great enough to
unite us in true friendship, in true brotherhood.
"It is to be regretted, and it cannot be denied that some men have regarded the Crafi as a means for personal
advancement, have welcomed honours as a form of self-advertisement and have put the rewards before the
work.
Such men have missed the whole joy and purpose of Freemasonry. The joy of the Craft is to enter a Lodge,
leaving all the competitive rush and turmoil of the world behind, to be at peace with the Brethren, to know
them as men you may trust and who trust you. I repeat what I have said often before, the greatest rewards of
service to the Craft are the friendships you make.
"You Brethren come from Lodges all over the Provinces. May I appeal to engender in your Lodges an
atmosphere of true friendship, true fellowship. By the genuine brotherhood of the Craft we can help to lessen
that isolation in which each one of us lives and moves. By our common endeavour to serve one another we
can bring comfort to many a Brother who feels alone with his troubles in the outside world. This is one
reason among many why I am opposed to large Lodges. It is in the small Lodge that the Brethren have that
personal knowledge of one another that guides them when to say the kind word, when to lend the helping
hand. Where there is rivalry, jealousy and antagonism in a Lodge the spirit of Masonry is absent though the
work may be done well and the charity box be full.
"As I have already said, in the world there are too many barriers between nation and nation, between man
and man. In the Craft those barriers must be broken down; we are united in a common endeavour, we have
no position to keep up, no personal end to serve. Let our Lodges be inspired with true fellowship and the
outside world may know that we are keeping alive the only fine thing which survived the War — the spirit of
service, each for all and none for self.
"The years pass for all of us. When the shadows lengthen and the busy world is hushed, what greater comfort
than the memory of our friendship amongst the Brethren, of help given and help received?
"It has been written that 'The glories of our blood and state are shadows, not substantial things.' Like
shadows they must fade, but memories of friendship shall endure even when our friends have passed on, for
'Death he takes all away but them he cannot take'."
—The Freemason,
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.
G. A. Beveridge, 2 Brown St., Kawerau.
Bro. D. S. Black, late of Park Rd., Auckland.
L. G. R. Edgar, Ealing, No. 5. R.D. Ashburton.
T. W. Finnie, Box 2156, Christchurch.
R. M. Hale, P.O. Box 195, Tokoroa.
Francis Hamilton. Contractor, Okaihau.
A. O. Lloyd, Wairoa Rd., Tauranga,
H. A. Lowe, 36 Bridge St., Kilbirnie. E.3.
R. McGregor, 195 Hurstmere Rd., Takapuna.
V. H. Morris, Arbuckle Rd., Hastings.
L. G. Speight, 22 Emerson St., St. Heliers Bay, Auckland.
F. A. Whale, 39 Golf Rd., Paraparaumu.
G. P. L. Bretherton, 4 Kahu Rd., Christchurch.4.
D. J. Cannell, R.D. 7, Te Puke.
Jas Stobo, 20 Wellington St., Invercargill.
P. H. Tomlin, 134 Mungavin Ave., Porirua.
F. A. Whale, 29 Golf Rd., Paraparaumu Beach.
A/c Alpha Lodge, No. 81
A. E. Badham, 167 Mt. Wellington. Highway, Panmure, Auckland.
The Tomb Of Hiram
By Bro. E. G. Landstrom
Every Master Mason has heard much of the wonderful character of Hiram of Tyre, the builder whom
Solomon called upon to construct the Temple. As we read from the books of the Masonic historians, we
learn a great deal about Hiram, King of Tyre, and Hiram the builder, who built the Temple, its plans given by
inspiration from Jehovah to King David, and executed by his son Solomon through the instrumentality of
Hiram.
First, let me say a few words about Tyre, which is worthy of the attention of every student of Masonic
history, The prophet Ezekiel gives a wealth of inspiration as to its riches, power and influence, with poetic
imagery. The passage is unquestionably a masterpiece in literature. He pictured the sea-girded city,
dependent on its commerce; he describes it as a great powerful ship, built of "fir trees from Eanir, cedars
from Lebanon, oaks from Bashan, ivory out of the isles of Shittim, and manned by the most skilled seaman
and laden with the richest products of every country under heaven."
Josephus tells that Tyre was founded 240 years before the erection of Solomon's Temple. As we understand
it, the Temple was commenced in 1011 B.C. If that is correct, Tyre was built 1251 B.C.
Hiram, King of Tyre, succeeded his father, Abial, during the reign of David of Israel. He performed some
wonderful engineering feats, such as reclaiming land on the east side of the sea, and by an embankment,
joined a small island, on which stood the Temple of Hercules, to a larger one. Under his reign the city grew
in power and influence. He also built great temples, and embellished them with costly decorations. Indeed,
he was great thinker, architect, and builder. He became a close personal friend of King David in planning and
constructing buildings and temples. The Tyrian mechanics were sought after in those days, they being
especially skilled in designing ornaments of gold, silver, and brass.
Hiram, the builder, was a widow's son of the tribe of Napthali. To this son of Phoenicia the Masonic
fraternity is indebted for our ideal. We are privileged to represent this great character, and are lost in the
realm of wonder.
Did you ever sit and imagine how King Solomon sent his messenger to Tyre and summoned the great Hiram
to his aid?
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In our mind's eye we see King Hiram summon his guards and order them to bring his Hiram, the father of
architects. We pass through the streets lined with magnificent structures, beautifully carved and sculptured,
until we arrive at the home of Hiram Abiff, We approach the doorkeeper, who enquires our business, "A
messenger from King Hiram to the Widow's Son" is the answer, and we enter a stately room and see Hiram
Abiff's mother. We note that she is a Jewish blood, a descendant from the tribe of Dan. She directs us to the
working quarters of the architect, or the workshop, filled with furnaces for melting gold and silver,
blowpipes, workmen turning lathes by hand. It is indeed a wonderful workshop. Hiram is a large stately man,
powerful and serene; he takes the message, studies its contents, calls his aides, and goes before the King,
who says: "Hiram, son of Tyre, I have selected thee to go to Jerusalem at the request of Solomon, King of
Israel, to build a Temple that shall be dedicated to God of Heaven and earth. Art thou ready to depart?"
Hiram, standing before his King, radiant and joyful, is willing and eager to perform such a task, and
speaks:—Great Sovereign, I am ready to undertake the work at Jerusalem and to obey the command of the
mighty Solomon."
We next see him at Jerusalem, standing before the throne of Solomon, who places under his command
30,000 men to bear burdens, 80,000 men to hew timber and cut stone, and 30,000 men to oversee them. For
man to be charged with a task of command 140,000 men to construct a building of this magnitude must have
been a tremendous responsibility, and no wonder the Craft to-day glories in exemplifying the character of
such a great and good man.
First Chronicles, 28th, 11th verse, says:— "King David was not allowed to build the Temple." Why? It was
because King David was a great soldier and had shed blood. God desired the Temple to be built by one who
symbolised peace.
The Temple was built on Mount Moriah, and to-day not one stone remains upon the other to remind us of the
great work of the masters, On its site stands a huge mosque, interesting and unique, but as Masonry lives it
will ever remind us of its past glories and achievements. Tyre is no more to remind us of the great men who
wrought so faithfully in building the Temple,
The tomb of King Hiram is about six miles fom Tyre, amid the olive, orange and lemon trees. There stands
the massive stone sarcophagus, lifted high on a solid pedestal of granite stone. The base is formed of three
tiers of stone, each 13 feet long and 10 feet wide. The third course projects a little all round, and is 15 feet
long, 11 feet wide, and 3 feet thick. The next tier, in which the coffin rests is 12 feet 3 inches by 8 feet 6
inches high, These dimensions were taken in 1863, and are supposed to be correct.
—Masonic Tidings
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Obituary
LATE W. Bro. JACK McLEAN, P.G.S.
Freemasonry lost one of its finest disciples with the death at New Plymouth recently of W. Bro. Jack Mclean,
P.G.S., who was called to the Grand Lodge Above at the age of 61.
The large gathering at the memorial service in St. Mary's Church, New Plymouth, was a fitting tribute to a
man who found in Freemasonry a natural expression of the deep love which he had for his fellow men. A
man of great wisdom and understanding, with a deep religious conviction, he was kindly, tolerant, and
sincere, honest in every human relationship, in whose own character it was difficult to find a flaw. He made
many friends in all parts of the country.
A King Country farmer, W. Bro McLean was best known in Masonic circles in the Taranaki district. He
received his Master Mason's certificate at Hokianga on 10 July 1927, and became Master of Lodge Ohura
No. 214 in 1948 and of the newly-formed Lodge Kaimanawa No 426 at Taupo in 1962. He was a
Companion of Sandford Royal Arch Chapter, Taumaranui, which he joined in 1951. Other Masonic orders
included the Cryptic Council Taku-Hoa No. 32, Secret Monitor Tahurangi Conclave No. 126, and the Rose
Croix.
When he moved to Taupo in 1961 he was invited to become first Master of the new Lodge Kaimanawa, At
the constitution and dedication of the Lodge in September 1962, no fewer than 48 Grand Lodge Officers
were present, and there were over 320 visitors from all parts of New Zealand. W. Bro. McLean was installed
in a most impressive ceremony, and his only son, W. Bro. Ian McLean, then Master of Lodge Ohura, was the
first visiting master to tender fraternal greetings.
W. Bro. McLean is survived by his widow, his son, and a daughter, Mrs. G. Bentley, of Wellington,
LATE W. Bro. WILLIAM ALBERT TIME, P.G.B.
No one of us welcomes extravagant phrases, but it is difficult to pay a tribute to W. Bro. Bill Tims in
anything but superlatives. The fact that he was known to every Brother in his Lodge and in this district as
"Bill" is proof of the great affection, and also respect, in which he was held by us all.
W. Bro. Tims was initiated in the Heretaunga Lodge, No. 73 in 1928. He was installed as Master in 1936,
and on the death of the Master-elect was unanimously re-elected Master for 1937-38. He was one of only
five Masters who ruled Heretaunga in consecutive years, since its foundation in 1878. W. Bro. Tims served
as D.C. for many years, and the honorary membership accorded him later was never more deserved. He was
elected Grand Steward in 1950, and Grand Deacon in 1962.
R. E. Comp. Tims was one of the stalwarts of Heretaunga R. A. Chapter, No. 38. He was advanced in 1929,
enthroned as First Principal in 1938, elected G. D. C. in 1947, and P. G. Treas (h.c.) in 1965. He was made
an Honorary Member of the Chapter in 1957.
But the above recital is only the bare bones of Bill Tims's Masonic life. He was a man and a Freemason in
every sense of the terms. Lodge and Chapter were part of him, and service to the Craft and his fellows was as
natural to him as working, sleeping and waking. We once heard a Brother say, when Bill was absent for
some good reason, "our Lodge meeting is not quite the same without him." In so many ways he was a father
to us all.
We are grateful for his long life among us; also that his last illness was comparatively short and that his end
was peaceful. To say that we learn much by example may seem trite, but we have learned and will continue
to learn much from Bill's simplicity and sincerity. Now we can say, with gratitude: "After Life's fitful fever,
he sleeps well."
S.I.J.
EULOGY PRONOUNCED BY R.W. BRO. F. MOGRIDGE, P.Prov.G.M.,
at the Regular Monthly Meeting of the Marlborough Lodge of Unanimity No. 106, on 13th September,
1966, in regard to the death of the late V.W. Bro. B. V. C. Cox, P.G.D.C.
Brethren—In the absence of a Lodge of Sorrow when a Eulogy to a departed brother is usually given, it
would seem appropriate that opportunity should be taken at this meeting to express our sorrow in the passing
of such a worthy brother and to remind us of the unselfish and distinguished service he rendered throughout
his masonic career.
We are reminded of the instruction given in the first degree as to our duty to God, to our neighbour and our-
selves, and it can undoubtedly be said that V.W. Bro. Cox exemplified those instructions in their fullest
degree.
His life was an example of unselfish giving both in his masonic career and in all other avenues of his daily
life, to his King and country and in his family and private life, serving with honour and distinction wherever
he felt he could be of service to his fellow men.
He had earned the regard of all his brethren in this masonic district and in many other parts of New Zealand
where he had travelled with Grand Lodge and in private visits and had he been spared he would undoubtedly
have risen to higher rank.
His work as Director of Ceremonies was of a very high standard and because of his knowledge of ceremonial
procedure his advice was sought on many matters referring to our order.
And so brethren, we honour the memory of a brother who has been taken from us, using his good example to
establish in us the precepts and dictates of our order and a firm faith in the wisdom and goodness of The
Great Architect of the universe.
At the request of the W.M. brethren then stood to express in their usual masonic manner, their deepest
sympathy with his widow in the bereavement she has suffered.
V.W. Bro. Cox was initiated in The Marborough Lodge of Unanimity No. 106 in 1939, Worshipful Master in
1950, Grand Director of Ceremonies 1963.
He was a Past Most Wise Sovereign in the Marlborough Rose Croix Chapter and also a member of the
Marlborough Royal Arch Chapter, No. 14.
Rose Croix Eagles and Stars in stock at
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WELLINGTON
Two functions which of recent weeks have been thoroughly enjoyed by the Senior-age members of the
lodges concerned, their wives and widows of former members, have been held in the Upper Hutt and Lower.
Hutt areas. These took the form of a combined Saturday afternoon tea and film showing, for which all guests
were unanimous in their thanks.
At the combined Jellicoe - Ulster lodges gathering in the Udy Street Refectory at Petone, the attendance was
over 90. On their behalf V. W. Bro. H. G. Thom, Ass't. Prov. G.M. expressed thanks to the conveners as it
was quite apparent all assembled were not only enjoying the programme but the opportunity of renewing
acquaintances.
A week earlier on behalf of the four lodges meeting at Trentham, a similar showing was held in the Pres-
byterian Social Hall, Upper Hutt, supplemented with very well received vocal items from W. Bros. O.
Gwilliam and Jack Feehan of Lodge Kotuku. In both cases the film, of over an hour's duration, covered an
extensive overseas tour of recent time by the Grand Lecturer V. Wor. Bro. Allan Hunter, who had been the
moving spirit behind the functions.
SOUTHLAND
In newsletter No. 7 of Taringatura Royal Arch Chapter No. 96, commonly known as "Chatters from our
Chapter," the Recorder states that the Chapter has recently commenced another year (its twelfth) with a set of
officers most anxious to render the best possible service and only ask, in return, the whole-hearted support of
the Companions. The installation ceremony was the best for some years in attendance, solemnity and good
companionship. Six reigning Principals of other Chapters extended greetings, supported by companions of
other Chapters very far removed from Taringatura (Lumsden). The occasion was further highlighted when
Rt. Ex. Comp. F. R. Insall, Grand Supt; on Southland, received and welcomed Rt. Ex. Comp; T.H.R. Major,
Grand "H", and the large following of Grand Chapter Officers. What a galaxy of colours these presented as
they filed in with dignity and solemnity, star studded with Grand Superintendents, Past Grand
Superintendents and higher ranking Officers. Rt. Ex. Comp. C. C. Whittleston, Grand Supt., of Otago was
invited to conduct the installation ceremony and we saw the enthronement of the Principals, and other
members installed into their respective offices. The ceremonial was splendidly conducted and with those
differences we observe when other District Officers conduct the ceremonial business of the evening. The
Southland Companions agreed to award full marks to their Otago guests and do freely state that they enjoyed
the evening immensely.
A good attendance of ladies joined in the refectory proceedings and it was a gay and colourful scene that
brought the big night to a successful conclusion. As they wended their respective ways homeward, the
Companions felt that the few difficulties experienced in the past, were slowly but surely being solved.
Another occasion, which was most enjoyable was when Otago brethren mingled with their companions from
Southland, at a recent meeting of the Sphinx and Murihiku Rose Croix Chapters which met in Dunedin for
the biannual exchange in ceremonial work. The Southland team conducted the degree of perfection within
the walls of Sphinx Chapter and another link was forged in the chain of companionship between the two
chapters. What made the occasion more enjoyable was that the candidate happened to be a nephew of one of
our own very favourably known members, who now resides in Christchurch. We are now anxiously looking
forward to a visit from the Otago team next September. In the meantime we will content ourselves with the
knowledge that quite a few will be visiting us at the Christmas meeting on December 10th.
For an afternoon meeting in a country district, the attendance at the recent meeting at Lodge Switzers could
be considered as being very highly satisfactory for the lodge room was filled to capacity and the Prov. G.M.
was exceedingly well supported by G.L. Officers, about thirty in number.
William Malcolm McKee was installed Master of his lodge and the-officers were invested by Rt. W. Bro.
James H. Buckingham and his assistant G. L. Officers. The ceremonial was ably conducted by V.W. Bro.
Alex Walker who will soon be handing over to a very worthy successor in the person of W. Bro. A. Bruce
Sutherland.
Following the ceremonial work in the lodge room a banquet was held in the Masonic Hall when the ladies
graced the proceedings with their attendance. As is usual at functions where ladies are present, Rt. W. Bro.
Wm. Kelman was chosen to propose the toast to "The Ladies" and again, his humorous remarks were very
much enjoyed. Mrs. McKee, wife of the newly installed Master was able to rise to the occasion and she, in
return, very ably replied. It was a great day for the Masonic fraternity of Eastern Southland in general, and
Waikaia (Switzers) in particular.
There was a large attendance of companions at the installation meeting of Southern Cross Royal Arch
Chapter No. 3 recently held in Invercargill when Rt. Ex. Comp. F. R. Insall, Grand Superintendent of
Southland was in attendance. There was a large following of Grand Chapter Officers who assisted the Grand
Superintendent to instal Ex. Comp. A. D. Henderson, First Principal, Ex. Comp. E. J. Jordan as Second
Principal and Ex. Comp. W. J. Calder as Third Principal and the investiture of the Officers. Companions
were present from all the Southland Chapters. M.Ex. H. L. Smith, I.P.G.Z. conducted the ceremonial of
installing the Third Principal. The attendance at this particular meeting is an indication of the healthy state of
Royal Arch Freemasonry in Southland, and it can be safely predicted that the newly installed Principals will
have all the support they need for a successful year in office.
The quarterly meeting of the Southland Preceptory of the Knight Templars was held recently when a candi-
date was admitted. The attendance was quite good and the ceremonial was in the capable hands of V.
Preceptor John Pryde. There was no dearth of nominations for any office which is indicative of the keen
interest the officers and fratres are taking in this branch of freemasonry. All present had a most enjoyable
evening and are looking forward to the next meeting which will be the installation of the Ven. Preceptor and
his Officers.
A considerable amount of pleasure has been expressed in Southern N.Z. Rose Croix Freemasonry circles
with the announcement that V. Ill. Bro. Allan C. Ford of the Murihiku Princes Rose Croix Chapter, No. 36,
had been promoted to the rank of Sovereign Grand Inspector General 33'. The announcement came as a
complete surprise as, so far as is known, no mention of the retirement of V.Ill. Bro. J. W. Drennan had been
elade. The popularity of the appointment has no doubt softened the blow of losing our immediate past
S.G.I.G. who had been in office for only six years. During that period of time he had, however, endeared
himself to all the Companions and had undoubtedly made a great success in administration and ceremonial.
It is the most earnest wish of the whole membership that V.Ill. Bro. J. W. Drennan will live many years to
enjoy association with the very many who deemed it a great pleasure to be associated with him. It is
sincerely hoped that he will continue making visits to his many friends in Southland and particularly to our
Christmas meetings which he enjoyed so much. Meanwhile, V.Ill. Bro. Ford is concentrating on the
forthcoming installation meetings which commence early in the New Year. There may have to be slight
alteration in the dates of installation meetings but it is known that the S.G.I.G. is intent on causing as little
inconvenience as possible and giving his best service in the interest of Princes Rose Croix Chapters.
Members can look forward to a continuance of the happy, efficient relationship enjoyed while V.Ill. Bro. J.
W. Drennan was in charge of the territory.
Adventure In Memorising
Harry E. H. Grant, 33°
P.O. Box 956, Mountain View, Calif.
"Covet earnestly the best gifts: and yet show I unto you a more excellent way."
There are those who state that they would like to take part in ritualistic ceremonials or confidently use the
spoken word as actors in other arts or parts, but they are not able to memorize, and will incorrectly picture
their mental attitude by affirming, "I have no memory," meaning that they are of the fixed opinion that they
cannot memorize.
Affirmation, when incorrect, does not announce or establish anything factual. Factually, the ability to
memorize depends primarily upon an intense interest prompted by the desire to do some certain thing.
Anything which you now recall is a measure of your former voluntary or compulsorily impressed interest in
that which is recalled. It does, however, establish the fact that you are able to memorize effectively,
That which is not used may atrophy and die; hence, some exercise or schooling may be necessary to ensure
the ordered functioning of your inherent ability to memorize. None ever -learned even so simple a thing as
the digits without making a start. Doing is the key, and doing the simple things opens the way to the
accomplishment of things more complex; and just as death is a consequence of nonuse, a coming alive
results from use. Use of the talent you know you possess will prove that you may have those talents you
would really like to express.
A wandering mind, like a wandering wind, may pick up much useless matter. If not controlled or directed, it
lacks the positiveness required for usefulness. Recalling or memorizing should be purposeful,
Memory, which is a stored harvest of care and attention, depends somewhat upon concentration. That which
is of special interest is indelibly impressed upon the matrix of the mind.
Are you one of those who have employed the escape mechanism of being envious or even of simply wishing
that you had a memory as good as that' of some other specified person? If so, you are probably convinced
that you cannot memorize; but, because it will aid yourself and others, why not make the attempt? After due
preparation and by means of an aroused and intense interest, you may enjoy the exciting experience of
success. You have undoubtedly had some measure of prior success in memorizing. Why not in the future
achieve even more through your desire to do your part well?
It is never too early to make this attempt, for just as we have here only a limited span of working years, so
too, the years in which we can consciously impress records on the matrix of our memory are less than the life
span. These records add greatly to the pleasure of our later lives.
Memory is that experience. from past time and space which may be made instantly present in individual con-
sciousness, the past that is now and may thus be made forever to recur. From the amazing storehouse of
memory each may recall and, to a limited extent, relive things passed.
Memory may be likened to motion picture films which may be rerun at almost any time. Impressions made
on the matrix of memory may sometimes seem to be expunged, but it is more than probable that they are
forever available and can be recalled at the appropriate time.
Memory stems from an infinitude of beginnings without end. It is that which is retained of experience, or
that which goes to make the consciousness of life and its living, a retentiveness as against a forgetting.
Memory exists at, the point source of recalling; it is a way of perpetuation. A word read or heard, an odor or
other sense impression, or that which seemed to be forever asleep is awakened.
There is much more that descriptively defines memory, but, to the extent that it is an art, memorizing
depends upon attentive interest and knowledge and desire. It is that which conveys from sense to soul, from
the outer to the inner world, from earth to heaven; and things tangible may, by this process become the
intangible things of spirit eternalized on the tablets of your memory.
The adventure in memorizing is for you to attempt, and you only can start its processes which will prove that
it will indeed work for you as for others. An adventure in memorizing is for you a way more excellent than
covetousness. —New Age.
"To Search For That Which Was Lost."
A lecture delivered to Lodge St. John No. 84 at its June meeting by Wor. Bro. G. Applegarth, I.P.M. On this
occasion the Provincial Grand Master, Rt. Wor. Bro. le. H. Tucker was present fin. the purpose of presenting
a 50-year badge to Bro. R. Kirk.
Worshipful Master, Rt. Wor. Prov. G.M. and Brethren:
We have heard several lectures in this lodge room, and in others, where the lecturer has taken as his subject
some feature of the furniture—the Pillars, ashlars, aprons etc. or some incident or series of incidents in the
history of Freemasonry over the years, especially since about 1720 with the founding of the Grand Lodge of
England as it was then known. But tonight I want to endeavour to direct your thoughts to the ritual and the
lectures contained therein as the basis of my lecture. I want you to think back to the catechism at the opening
of the M.M. Lodge: the J.W. replies "To search for that which was lost." When the S.W. is asked "What is it
that was lost?" he replies: "The genuine secrets of a M.M."
Now then Brethren here is my subject: "To search for that which was lost."
Contained in the catchism is the injunction to conduct that search. Not let some one else do it for us. but to
make it a real "do it yourself" effort.
Let us go back to the questions asked of the Candidate before taking his 2nd degree. He is asked: "What is
F.M.?" the reply—"A peculiar system of morality, veiled in allegory and illustrated by symbols." We are
fairly familiar with the symbols, especially those laid out before us here—so let us look at the part "veiled in
allegory." What is allegory? According to the Oxford Dictionary an allegory is a narrative describing one
subject under the guise of another. So it is a story which sounds quite good and satisfying as it is—but—
when examined thoroughly—a further story is found contained within it — one which is not obvious to those
who read only superficially. The V.S.L. itself contains many-excellent examples of this style of writing. Also
at the time of the formulation of our rituals, those learned brethren who devoted so much of their time to the
subject found this a good way to conceal the inner meaning from the eyes of the profane, and I am afraid
they did so well that they have hidden it from many members of the Craft today.
At this stage, Brethren, I wish to introduce to you a little book entitled "The Economy of Human Life." It
was translated from an Indian manuscript written by an ancient .Brahmin. When I tell you that the book was
printed in 1793 and that the letter which forms the preface was written to the Earl of Chesterfield in 1749,
you will realise just how old this book is. The Chapter I wish to read to you illustrates the style of the day is
one which is dear to the heart of a good F.M. I refer to Charity.
CHARITY
Happy is the man who has sown in his breast
the seeds of benevolence; the prudence there-
of shall be charity and love.
From the fountain of his heart: shall rise rivers
of goodness; and the streams shall overflow for
the benefit of mankind.
He assisteth the poor in their trouble; he re-
joiceth in furthering the prosperity of all men.
He censureth not his neighbour; be believeth
not the tales of envy and malevolence; neither
repeateth he their slanders.
He forgiveth the injuries of men; he wipeth
them from his remembrance; revenge and
malice have no place in his heart.
For evil he returneth no evil; he hateth not
even his enemies; but requiteth their injustice
with friendly admonition.
The griefs and anxieties of men excite his
compassion; he endeavoureth to alleviate the
Weight of their misfortunes; and the pleasure
of success rewardeth his labour.
He calmeth the fury, he healeth the quarrels
of angry men; and preventeth the mischiefs
of strife and animosity.
He promoteth in his neighbourhood peace and
good will; and his name is repeated with
praise and benedictions."
Although this book is in no way connected with F.M. it could well be used to illustrate, as I have done, some
of the tenets of our system.
Here then is where we must commence our work. We must remember the times during which this book was
written and our rituals were formed. Many books have been written of these times and one, "Under the
Tyburn Tree" a review of which I read recently, graphically illustrates the violence, poverty and low morals
of the period. Morality was almost a non-existent virtue —young girls of about 12 years of age walked the
streets practising "the oldest profession in the world." Drinking dens were everywhere and wrongdoers were
punished in the extreme. Hangings and mutilations were carried out for what today are minor offences.
Indeed, Dr. Johnson has described the period as "nasty, brutish and short." Is it any wonder that those early
brethren used such extreme penalties in conjunction with the Obs. Some folk today object to these penalties
on various grounds, but I feel sure that our Brethren of the 18th century, who formulated our rituals, and
those who came after them and revised the rituals, saw fit first to emphasise the necessity of observing the
Ob. by a penalty and the revisers by retaining the same, long after the need for doing so, in fact they have
become so much part of the ritual that it would in some manner detract from the solemnity of the occasion
These brethren who formulated the rituals recognised the need of concealing our secrets from the profane
and, as I said, they succeeded only too well in many instances. It is interesting to note that many of these
early brethren were members of the Royal Society, a new scientific institution which also forbad the
discussion of politics and religion in its assemblies.
To come back to our subject—"To search for that which was lost." This very subject can occupy our time
and energy for a considerable period whilst practising the injunction "To make a daily advancement in
Masonic knowledge," and also by remembering what we are so often told, "F.M. is a progressive science."
Surely brethren, this very last—repeated so often—can be the key to the unknown. How can we progress?
We have the three degrees, yet we are told, or at least advised, to make progress. Surely then, we must make
enquiries of some more expert brother. Yes, looking round this very lodge room I can see many such expert
brethren who can guide the searcher and help him on his way.
We have all read the many stories as told in the V.S.L. of the rise and fall of the Jewish nation depending on
their recognition of the Supreme Being or of their adherence to the ways of idolatry and the easy living that
went with it. Let us follow the story as told in the V.S.L. of this rise and fall of the Jews following the death
of Solomon until some 400 years later when, at the all time low of their faith and fidelity, they were
overcome by the Babylonians under Nebuchadnezzar who ravaged the country and took the King and many
captives to Babylon. Let us look back for a few minutes at this question of idolatry and its consequences. We
must of necessity retrace our steps to the time the Israelites were captive in Egypt. During the many years
there they became affected by the symbolism of the Egyptian gods. Moses fought constantly against this
idolatry amongst his people and was able to show the wrath of God by the visitation of the ten plagues. Even
after their deliverance from bondage in Egypt, when he, as their leader, was absent for a time, they
clamoured for some visible shape to worship—hence the setting up of the Golden Calf—the embodiment of
Apis—the emblem of the productive power of nature.
The erection of the Tabernacles and the establishment of the worship that accompanied it, satisfied the
craving for an outward sign and this kept the people from any further degeneration until after Joshua and the
elders who followed him passed on. From then on the Scriptures give us little more than a chronicle of a.
sequence of offence and punishment. Several times a strong man arose who re-established the worship of the
One True God, one such was Samuel. Later David, followed by his son-Solomon. Unfortunately Solomon
made some marital alliances which did no good for his people because these women were of idolatrous races
and through them temples were set up to the worship of Moloch, Chemosh and Astoroth. Solomon found
himself involved in a fascination which led to the worship of strange gods and even to the building of a
temple to Chemosh on a hill near to that of the Temple of God. Disaster followed before long as the natural
consequence of what was politically a blunder as well as religiously a sin. As a result the tribes broke up, the
nation crumbled until only two of the tribes were left—Judah and Benjamin. Rehoboam, a son of Solomon,
perpetrated the worst features of this idolatry until such time as the great schism of Judah and Israel.
Jereboam followed, as did many of his successors in the setting up of golden calves at Bethel and Dan till
such time as Ahab came along and set up the temple and altar of Baal. Hezikiah—one of the three most
perfect Kings of Judah—at the age of 25 ascended the throne in 726 B.C. and one of his first acts was to
restore and purify the Temple which had been dismantled and closed. He reigned for 29 years. The next king
of note is Josiah who came to the throne in 641 B.C. and reigned for 31 years. He set himself the task of
stamping out idolatry in all its forms. The Temple was restored, the Book of the Law was found. Josiah died
in 610 B.C. and thus ended the last effort to revive among the people a purer ritual if not a purer faith.
Zedikiah, a son of Josiah, eventually became the last King of Judah. It was he who had been put there by
Nebuchadnezzar, but, he was so bad at heart and so weak willed that he became involved in plots with the
neighbouring states in planning a revolt against Babylon, that measures were taken to subdue the revolt to
such an extent that the city was eventually destroyed and the Temple laid in ruins and its treasures taken
away. After the final destruction of the country, it lay in ruins for some 70 years. This destruction of the
country is still observed by the Jews by one of the feasts on their religious calendar. Indeed the grief of the
nation is not told better than in the book of Lamentations of Jeremiah. To illustrate this abject grief let me
read to you some passages from that book of Lamentations of Jeremiah. To illustrate this subject Chapt. 1 v
1, 2 and 3. Chapt. 2 v 1 and 2 and finally two verses of Chapt. 5. In fact brethren I can commend this whole
book to you for the full apprehension of this most significant occasion in the history of the Jewish nation.
This period is known as the Captivity and terminated with Cyrus, King of Persia and Babylon who sent the
Jews back to Jerusalem to rebuild the Temple. Ezra tells us very graphically of this. In fact the Captivity and
the Return after it have been used as a subject for a sermon by more than one minister of religion. These
stories are used by Masons for further amplifying the search for the "lost word." The circumstances of the
finding then later of the concealing and the reasons for such concealment are told so well in what I prefer to
call "additional degrees" of Masonry, rather than the term "higher degrees" as is sometimes used. I prefer to
think of the search as spreading outwards from the central hard core of Craft Masonry with its three degrees
of E.A., F.C. and M.M., rather than a progression upwards. The circumstances of the return to Jerusalem by
Zerrubabel and his followers is not told better than in the Book of Ezra and in the Book of Esdras in the
Apochrypha. One might think that with the finding of the Lost Word that our search was ended. Rather, the
opposite is the case, as is told in a certain lecture where the lecturer speaking to the candidate of the finding
and the explanation of the Lost Word says: "This proves only when realised, to open fresh vistas to the
Freemason." Here then is a further injunction to extend your research further afield.
Brethren, have you ever had the statement made to you by a non-Mason, that Masonry is non-Christian?
How would you reply to such a statement? I once had such a statement made to me—and by a Minister of
Religion too. Unfortunately, I was not so well armed as I think I am at present. I endeavoured to place an
argument that Masonry, as this person understood it, appeared to be non-Christian but only insofar as we
based our philosophy on the teachings of the Old Testament and that these were just as much a foundation of
our teachings as they are of the Christian faith. But, no, this did not suffice to overcome the fact that we do
admit non-Christians to our Craft Lodges. You will notice that I specify Craft Lodges—I do this to make the
distinction from the likes of this Lodge and one practising some of the additional degrees, by whatever name
it is called.
Going back to the formulation of our degrees we find that the old rudimentary ceremonies were developed
and regularised. And, now I am quoting from a lecture by V.W. Bro. A. H. S. Rollinson, some of the
elements such as references to the Holy Trinity and the Blessed Virgin, which would have confined
membership to Christians, were replaced so that men of many religions could join without shocking their
consciences. Here we see Masonic doctrine of the brotherhood of 'all men being developed. It is not a new
doctrine but a serious attempt was being made to tut across the religious and political differences which
caused enmity among men who could otherwise meet together in peace and harmony.
We think of Irving Berlin as the great song writer but he is also a Mason, a member of Munn Lodge No. 190
New York. This is what he has to say: "Freemasonry is the essence of Friendship and Fellowship. That, in a
way, led to my first desire to become a Freemason, I noted the harmony of the Fellowship that Freemasonry
created among its members. Freemasonry, after all is what we make it. Every tried man and true who comes
in to the fraternity can help—should help it to become bigger and better. I cannot attend 'as regularly as' I
should wish, but I do know that Freemasonry .is much more than lodge meetings—it is the effect of a man's
first experience with the sublime beauty of the Ritual that makes a brother more than just a Lodge member.
The spirit of Freemasonry is the expression of the Divine Will to make men better—to touch them with a
new spirit of toleration, charity, brotherhood—and harmony."
Let us consider the "Divine Will." Here we are tending to merge our philosophies with those of established
religion, but how often have some of our members attempted to find in Freemasonry a substitute for religion
even though we are told that though Freemasonry is based on religion it is not a substitute. However if our
teachings can provide for some a code by which to live and perhaps some form of substitute for that which
appears to have lost so much of its meaning in organised religion, then, maybe, this code — this substitution
which places brotherly love as the first of its Grand Principles, will help bring many back to religion. By
following the search as I have indicated a brother will eventually hear these words of the lecturer — "The
candidate must induce the false and profane brethren to follow the way of Christ and of Masonry. He is thus
prepared for a degree to follow in which Masonry concerns itself not with any Temple made by hands but
with the third or spiritual Temple of Christ, Here then, Brethren, we have found a way to the Great Teacher
who said and did so many wondrous things including: "I am the Light."
Is this the light sought in the 1st degree by the candidate? "I am the Truth."
"I am the Word." Is this the lost word? Is this the end of our search? Rather than that I would say we are only
scratching the surface, for it is many years since those words were first uttered, yet Man, with all his wisdom
and knowledge still cannot combat the Four Horsemen, Fire, pestilence, war and famine spoken of in the
revelation of St. John the Divine.
Is this to 'be the basis of our work? Are we to purify ourselves and lead others to do the same and unite with
all men, no matter what their creed or race — to solve for all time the perils of Mankind.
I will not attempt to answer these last questions, but will leave it to you my Brethren. Think well and think
deeply and discuss it amongst yourselves, and if I have given you food for thought and a subject for
discussion then I am content.
Now I will close with this thought from the pen of Albert Pike:—"Believe that there is a God; that He is our
Father: that He has destined us to a future life of endless progress towards perfection and knowledge of
Himself."
Human Nature Is A Very Funny Thing
It governs our living on many occasions quite unconsciously. There are so many habits, mannerisms, and
actions that we would normally consider to be unbecoming, particularly to Masons — but yet human nature
dictates that we continue to preserve habits that should be cast off, mannerisms that should be discarded and
actions that should never be carried out.
It is difficult to say whether this is as a result of careless living, a disregard for standards, or sheer apathy
Whatever the cause, we as Masons must look to the control of this phase of living. These things have crept
into the Craft in many ways — it has indeed been carried in by those having little regard for standards.
So many things that we do can be classified as habit; one taste of the unusual and hi no time it becomes a
habit. This is the manner in which innovations have crept into Masonic procedure. This has happened far too
often in the past, to such an extent that these past habits are now looked upon as local traditions.
The result of these habits have left the Craft with an unlimited number of "workings" throughout the land.
Such variations have taken root because it is human nature to grasp at a difference in procedure from that
which is laid down.
A high standard is always maintained in the Lodge room, but this standard is often allowed to drop at the
Festive Board, or outside the precincts of the Lodge. What is the use of striving for a high standard in the
Lodge room if this is to be dropped once -we leave the room? Indeed, the standard must be higher, not equal
or Sower.
Human nature is not quite so willing to maintain a high standard. This calls for effort and sacrifice, and the
average man will not accept responsibility unless it is absolutely necessary. Yet, it is human nature to avoid a
challenge if it is possible.
Actions — It is so easy to act in such a manner as to hurt or injure another person, more especially with the
lash of the tongue than by any other means. Such injury -usually results in leaving a scar for many years to
come. That Brother that you snub in the Lodge Room, for instance; there is certainly no charge in the ritual
that either condones or suggests that its members should act in such a way.
You will readily recall the recent Grand Lodge circular communicated to all Lodges concerning Lodge
Room behaviour — this should not be necessary, not in an institution with such high ideals.
Have you dropped your standards?
Remember — human nature is a funny thing.
—The New South Australian Freemason.
IRELAND — 1965
Grand Lodge of A. F. & A. Masons of Ireland. Annual Report 1964.
Grand Master: M.W. Bro. The Rt. Hon. the Earl of Donoughmore.
Grand Secretary: R.W. Bro. J. O. Harte.
Grand representative of N.Z.: W. Bro. J. Rainey.
Grand representative at N.Z.: M.W. Bro. A. Smith, P.G.M.
Provcl. Grand Master for N.Z.: R.W. Bro. J. K. Clark.
Provcl. Grand Secretary for N.Z.: V.W. Bro. L. N Taylor.
The Grand Master said: "All the other events of the year under review were overshadowed by one vital and
sad event, the death of our greatly loved Brother Raymond Brooke, Grand Master for so many years. . . .
Raymond Brooke was undoubtedly one of the greatest Grand Masters that Ireland has ever had."
At a Special Communication of Grand Lodge held in Dublin on 9th July the R.W. Deputy Grand Master, Dr.
J. A. Wallace, delivered a eulogy in which he mentioned that ever since 1930 Brother Brooke had been either
Deputy Grand Master or Grand Master. His personal qualities appear to have been quite outstanding; his
industry phenomenal, and his work for the Craft was untiring. Bro. Wallace said : "So successful and so
esteemed was he that he raised the world opinion of the Grand Lodge of Ireland to a very high level, and our
high position is not merely because we are the second oldest Grand Lodge. . . ." The Grand Secretaries of
both the United Grand Lodge of England and the Grand Lodge of Scotland were present at a Memorial
Service held in St. Patrick's Cathedral.
The Grand Treasurer, R.W. Bro. T. F. Laurie, was due to fly to Australia, New Zealand and Singapore to
carry out Masonic duties on behalf of the Grand Master.
In 1905 a Concordat was drawn up among the three Grand Lodges of England, Scotland and Ireland. Some
doubts having been expressed about the interpretation of paragraph 1 relating to Brethren who were members
of more than one of these Constitutions, a conference was held at Freemasons' Hall, Dublin, at which it was
agreed to insert a phrase to make the position clear beyond all doubt. The phrase in capitals in paragraph 1,
which is printed below signifies the extent of the Grand Lodge's elucidation, and to that extent explains the
terms of its ratification of the Concordat:
1. The three Grand Lodges agree that any Member of the Order who may be suspended or expelled in one
jurisdiction shall not, while so disqualified be permitted TO REMAIN A MEMBER OF OR to visit or join
any Lodge under the jurisdiction of the others; and each Grand Lodge shall cause notice of all decrees of
suspension or expulsion to be sent to the other Grand Lodges. And in case of such decrees being made
abroad, the District or Provincial Authorities acting, shall also notify the neighbouring District or Provincial
Authorities of all three jurisdictions.
Four Open Communications of the Grand Lodge of Instruction were held during the year.
R.W. Bro. Clark of New Zealand expressed gratification at the prospect of having a representative of Grand
Lodge present at the centennial celebrations of De Burgh Adams Lodge No. 446 in February, 1965.
Regalia, constitutions other than N.Z., available from
Regalia House
INDIANA — 1965
Indiana, 1965. Proceedings of the Annual Meeting of the Grand Lodge, Free and Accepted Masons of the
State of Indiana. May 18, 19, 1965.
Grand Master, presiding: M.W. Bro. C. E. Flowers
Grand Master, elected: M.W. Bro. D. A. Burton
Grand Secretary: M.W. Bro. D. L. Smith
Grand representative of N.Z.: W. Bro. J. W. Thornburgh
Grand representative at N.Z.: R.W. Bro. A. F. Fisher, P. Dep. G.M.
547 lodges, 180,303 members, net loss 1,401.
The minimum fee for the three degrees was increased from $30, established 21 years earlier, to $45.
A resolution introduced in 1964 proposing certain changes in the official Ritual and Monitor to conform to
phraseology used in the King James version of the Bible was not adopted.
A progress report was made on plans for the Jubilee Year celebrating the 150th anniversary of the
constitution of the Grand Lodge of Indiana, beginning on the Feast of St. John the Baptist, 1967, and
concluding with the annual meeting of the Grand Lodge in 1968.
A resolution proposing a special assessment of not less than 10 cents per member and not more than 25 cents
per member to establish a special disaster relief fund for the benefit of Lodges and Master Masons who may
suffer loss of property was held over for study during the forthcoming year.
A survey by the Grand Secretary shows that there are eight lodges with membership over 1,000 (one being
over 2,000) and thirteen under 75. The smallest has 36 members.
An active programme undertaken by the Foundation Staff informs lodges of the needs and achievements of
the Indiana Masonic Home. There are 453 people in the Home, with a waiting list of 121. The expenditure
for the year was $1,309,753.13.
Of the lodges, 48.7 per cent were represented at various area forums held with a view to fostering Masonic
education. The experiment of holding fewer but more meetings proved successful. Publications are
distributed in substantial numbers for the use of individual lodges, and these included many booklets on
special subjects, as well as Mentor kits.
References to our own Grand Lodge appear in the Fraternal Review. The Reviewer is the Grand Secretary,
who adopts a useful topical arrangement instead of proceeding, as most do, jurisdiction by jurisdiction.
SASKATCHEWAN — 1965
The Grand Lodge of Saskatchewan, Proceedings. 1965.
Grand Master, presiding: M.W. Bro. T. W. Garland
Grand Master, elected: M.W. Bro. S. J. Leach
Grand Secretary: M.W. Bro. T. M. Spencer
Grand representative of N.Z.: W. Bro. S. O. Robinson
Grand representative at N.Z.: R.W. Bro. H. F. Wooffindin, P. Prov. G.M.
207 lodges, 16,713 members, net loss 262.
It is usual to receive the Lieut.-Governor of the Province at the beginning of proceedings at the Annual
Communication. On many occasions he is, of course, a Freemason. On this occasion he was received and
addressed as "M.W. Bro. Hanbidge". The officers escorting him, like the incoming Grand Master, were all
Royal Canadian Mounted Police, and all members of the Craft.
In his report on the "Condition of Masonry" the Grand Master said: "At a time when a world famous
broadcasting company exposes our rites to the viewing public, when enemies have renewed attacks upon the
Craft and when membership continues to decline it is comforting to know that there are bright spots.
"Ministers of the Gospel continue to become Masons. Many of them 'publicly praise the principles of the
Craft and declare that there is no theological foundation for animosity between the Church and the Craft. A
great many of our new members are young men, who take Masonry seriously. Several of our lodges maintain
an attendance of 60 per cent of resident memberships which vary from 30 to 40. When you ask these lodges
how they do it they say (1) We have good fellowship, (2) We pick our members carefully, (3) We pick our
officers carefully, (4) We keep our Past Masters and other members busy, (5) We always have a good time
over sandwiches and coffee when lodge has been closed. None of these activities is beyond the reach of
practically every lodge in this jurisdiction and they constitute a real challenge for the Worshipful Masters
and officers of our lodges. As the officers go—so go the lodges."
The Report on the Condition of Masonry takes the form of a comprehensive statistical survey of
membership, non-resident membership (which is very high), meetings and attendances, membership dues
and arrears, finance, lodge activities, lodge premises and properties, lodge stability; a useful approach which
indicates how the facts can be elicited.
During proceedings an address on Freemasonry and the Church was delivered by M.W. Bro. W. J. Collett, a
clergyman who is a P.G.M. of the Grand Lodge of Alberta.
New Zealand does not figure in the Fraternal Review.
UTAH — 1965
Proceedings of the M.W. Grand Lodge, F. & A.M. of Utah in its 93rd Annual Communication. Salt Lake
City. 1965.
Grand Master, presiding: M.W. Bro. J. L. Journay
Grand Master, elected: M.W. Bro. H .O. Fetscher
Grand Secretary: R.W. Bro. C. M. Groshell
Grand representative of N.Z.: W. Bro. A. Cline
Grand representative at N.Z.: R.W. Bro. D. H. Scott, P. Dep. G.M.
32 lodges, 6,968 members, net loss 70.
Sixteen of the eighteen Past Grand Masters were present, including one of 90. Of the other two, one was ill at
his home in Philadelphia and the other, a judge, was presiding in court.
The Grand Master reported that Utah Masonry reflected a very satisfactory condition of financial health.
"Although petitions have been very slow in some of South and West Salt Lake County lodges, it must be
remembered that they have only recently been victims of a long and costly labour strike in one of the
principal labour organisations. It is hoped that the members as well as their lodges, will now enjoy more
constant employment and prosperity. Attendances at lodge meetings appear to average about 20 per cent in
the smaller lodges; it is something less than that in the lodges of larger membership. This is a national
problem and demits and suspensions for non-payment of dues seem to be increasing."
The Research Lodge and the Masonic Education Committee work closely together, with great advantage to
the Craft.
As in many North American Grand Lodges, work with youth is fostered through De Molay and Job's
Daughters. Other supporting bodies having withdrawn their financial subventions, the full burden in Utah
will now fall upon the Craft.
Some useful topics are listed among the subjects discussed by Research Lodge of Utah, including:
Investigation of an Applicant for Freemasonry; Masonic Behaviour; the Preparation of Masonic History.
The Masonic Education Committee supplies all lodges with copies of the monthly Short Talk Bulletins of the
Masonic Service Association of the United States and carries out an extensive programme to which has
recently been added the preparations for the Utah Masonic Centennial observance in 1972. Ten years were
actually allowed for this preparation. Although the fund-raising part of the programmes proceeds
satisfactorily, difficulty is being encountered in the compilation of a proposed history, which is being
prepared with individual lodges participation.
There is no Fraternal Review.
"Installing Masters Cuide" in stock at
Regalia House