The Future Of The Craft
WE read a great deal about the origin of Freemasonry about how our Craft was first organised and
established, and this is regarded as proper object for our study. Studious Freemasons spend hours tracing the
origin and history of individual symbols, checking how real they find the supposed chain of continuity back
to K.S., and recording the results of their researches.
Freemasonry is a part of civilised human society. We are told that it is not in the power of any man or body
of men to make innovations in the body of Freemasonry, and we are taught to regard the Craft as a
conservative body, to be altered as little as possible, finding its chief virtue in the preservation and
recognition of ancient truths.
Yet Freemasonry is part of the modern world. We do exist and work in the context of modern civilised
society, and society has changed, is changing and will change.
We have ourselves seen changes in the Craft; not dramatic ones, certainly; not changes that have in any way
affected the identity or integrity of the Institution, but changes substantial enough, we believe to have
horrified our grandfathers, had they been here to see them.
In the Grand Lodges of the United Kingdom there have been few changes, but if one looks further afield
change can be seen in greater or less degree. Freemasonry is preserved as a privilege for men, and the
preparation of the C. for the First Degree involves a physical demonstration that he is not an imposter as to
sex. But at the time of the French Revolution there already existed a spurious form of Masonry organised by
the thaumaturge Cagliostro which was known to admit women as well as men—was, in fact, what we know
in English as co-masonry. This, certainly, has not affected the true and recognised Craft, but in many Grand
Lodges, notably in the United States of America, we find institutions modelled on the Craft open only to
women, with some connection with the organised Craft through a sponsor or patron who must be a
Freemason. Not infrequently these institutions collaborate with the Craft in the establishment of hospitals
and other benevolent enterprises, and meetings between the two are regular. Worthy Grand Matrons appear
at Annual Communications, and Grand Masters at the communications of the Order of the Eastern Star.
Nor is the line drawn here: boys adhere to the Order of de Molay; girls become members of Job's Daughters.
Masonry it may be thought, becomes a matter for the family.
Is this a betrayal of trust, an alteration of the plan of Freemasonry, an innovation of the kind we are pledged
to discourage?
The answer is to be found in the fact that there is no federation of Grand Lodges: every one is autonomous.
Our own Grand Lodge need not extend recognition to a Grand Lodge which seems to have gone over the
line. But the distinguishing characteristic which should come to our rescue in all times of doubt sees us
through this difficulty. If the Grand Lodge of Somewhere or Other decides to be in some sort of relationship
with some body which is not really Masonic; that is its own affair, and remains so up to the point where we
feel that the central core of Masonic teaching is so impaired that we cannot any longer accord fraternal
recognition. That has not been the case with those Grand Lodges which do not encourage the three Orders in
question. We do not have to consider whether other Grand Lodges are purporting to make Masons out of
women—we do not have to consider co-Masonry. What we do have to consider is whether the links that bind
Freemasonry to these Orders are so strong as to affect the core of Masonic teaching to such an extent that the
Masonic body itself should be outlawed; and this is not a conclusion at which we have been prepared to
arrive.
The family as an institution has in various ages its rise and fall. There are those who would find Masonic
observance difficult if their wives and children lacked the full sympathy with Masonic obligations which
membership of a similar institution may be expected to provide. It may be that in some overseas contexts it is
the right thing to encourage these associations. All we know is that we do not consider them desirable here,
preferring to remain in the main an ancient tradition. For us, that appears to be the right thing to do. For other
Grand Lodges, the decision is their own.
There are other respects in which practice on important points differs among Grand Lodges. One is the vexed
question of solicitation—how far may one go in putting into a man's mind the idea that he might well apply
to join the Craft? In days of falling membership and poor lodge attendance this question has become an acute
one in some countries. We tend to take our guide from the words of the charge to the newly-installed WM,
which amount to saying that the Craft depends on its own good repute. In other jurisdictions they go further,
organising outside publicity for what is done by the Craft and its members, seeing to it that regular releases
are made to the press and other news services, going almost to the limit in the way of solicitation, short of
actually making the suggestion. There have even been advocates of that.
Again it is a question of tolerance and charity. Other Grand Lodges go further than we are prepared to go. Is
it right therefore, because their interpretation, honestly made, is different from the one we prefer, to condemn
them as un-Masonic? The answer is that it is a question of degree, and in this respect other Grand Lodges
have not been conceived as having overstepped the mark. But it is possible that the day will come when it
has to be admitted that one has gone too far, and has damaged the essential concept.
Belief in T.G.A.O.T.U. is an instance of something that is really essential and at the core of the Craft. A
Grand Lodge which ceases to require this belief cannot expect recognition from the body of Grand Lodges,
for whatever it teaches it is not Freemasonry. Lack of this requirement is a valid reason for refusing to accord
recognition or for withdrawing recognition, and it has been invoked on many occasions.
Caution is another requirement among members of the Craft. Freemasonry may and will over generations
accommodate itself to the society in which it exists. That is true not only of all human institutions but of men
themselves, and it is normal in nature.
We should, however, in accepting change be very sure that it is change which circumstances require, that it
will help the Craft and not help to destroy it, that it will continue and not interrupt the genuine and ancient
tradition of Freemasonry.
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.
T. W. Finnie, Box 2156, Christchurch.
A. C. Gini, 19 Harapaki Rd., Meadowbank, Auckland. S.E.3.
J. W. Gibson, c/o Teagle Smith & Co. Ltd., P.O. Box Hamilton.
R. M. Hale, r.k.r. Box 195, Tokoroa.
B. S. Laird, 2 Spencer Rd., Otematata, North Otago.
A. O. Lloyd, Wairoa Rd., Tauranga.
H. A. Lowe, 36 Bridge St., Kilbirnie. E.3.
R. McGregor, 195 Hurstmere Rd., Takapuna.
D. T. Miller, 66 Ritche St., Invercargill.
V. H. Morris, Arbuckle Rd., Hastings.
H. D. Paynter, R. D. No. 1 Upper Moutere.
N. M. Seabrook, Flat 2, 69 Wright's Rd Christchurch. 2.
L. G. Speight, 22 Emerson St., St. Heliers Bay, Auckland.
F. A. Whale, 39 Golf Rd., Paraparaumu.
G. P. L. Bretherton, 4 Kahu Rd., Christchurh.4.
D. J. Cannell, R.D. 7, Te Puke.
P. H Tomlins, 134 Mungavin Ave., Porirua.
W. P. Watson, 189 Rosebank Rd., Avondale, Auckland. S.W.3.
C. E. Weinberg, Niho Niho.
A/c Alpha Lodge, No. 81
A. E. Badham, 167 Mt. Wellington.
Highway, Panmure, Auckland.
A Comparison
As our institution is symbolic, let one of our great electric engines be the symbol of modern progress and
modern living. Its power is electricity, unchanged since creation itself. To direct its power much has to be
built up about it, new appliances, new devices, and repairs and adjustments. Much of the engine that is in use
today may even be discarded, or replaced, as the future may find to best extend and direct its power.
It is so with our Masonry. We may from time to time have to change some of those outward insignificant
things about our Lodge work and our Lodge activities. But as the real power, electricity, remains unchanged,
so does the real Masonry since the dawn of the world remain unchanged as a fundamental and necessary
power of true life. Its existence could be smothered, its name could be changed, but those unchangeable
forces and fundamental principles of Masonry, which in our humble way we are trying to serve today, must
remain unchanged, and must remain the same necessary force, must remain the same Masonic light in a
world of darkness, directing richer purposes and worthwhile things in life throughout all unborn ages.
ROBERT BURNS
DR. J. L. STEWART,
C/o P.O. Box 4999, Johannesburg, S.A.
The year 1959 was the bicentenary of the birth of one of the brightest stars in the Masonic firmament,
Brother Robert Burns.
Although Brother Burns' Masonic poems are amongst his slighter works, and are not many, his great works
are imbued with the principles of Freemasonary, particularly with the theme of the universal brotherhood of
man, with its climax in the last verse of "A Man's a Man for a' that."
Robert Burns was initiated into Freemasonry at Tarbolton in Ayrshire in his 22nd year, entering St. David
Lodge, which later split, and he went with the seceders into St. James' Kilwinning Lodge, Tarbolton.
Freemasonry in Scotland has aye been democratic and not a perquisite of the middle and upper middle
classes, as is not uncommon in England. To quote Maurice Lindsay: "The sentimental deism and humanistic
benevolence which made up the philosophical temper of the age provided encouraging soil for the growth of
Freemasonry among the labouring classes. Tarbolton was a particularly strong centre. The hearty drinking
comradeship of the 'sons of light' and their succouring of the poor and needy, gave Burns deep satisfaction.
He quickly gained ascending honours in their ranks. The ideas of the brotherhood on the dignity of man and
on the glories of freedom coincided more or less with his own. Through his Masonic connections, too, he
made many influential friends who were later to be of the greatest practical assistance to him, notably Gavin
Hamilton, the Mauchline lawyer, Dr. John Mackenzie, the family medico, and James Dalrymple, of
Orangefield, a local laird to whom Bro. Burns eventually owed the patronage of the Earl of Glencairn."
The first edition of Bro. Burns' poems to be
published was at Kilmarnock, and in this he was
aided greatly by his Masonic Brethren in that
town. When he went to Edinburgh all his contacts
were with members of the Craft. His publisher,
Creech, was a Mason. The Edinburgh intellectual
circle were Freemasons to a man. While there he
was made poet laureate of Lodge Canongate
Kilwinning, the painting of that event being one of
the best known Masonic pictures. He was cold-
shouldered by Dundas and his party, the real rulers
of Scotland, who were Pitt's men to the core, and
who were anti-Freemason, as they considered that
the Craft with its liberal and democratic ideals was
a danger to the dictatorship of the English
Government. . . .
Banners of all kinds available from
Regalia House
Burns was not a Heaven-sent ploughman-poet as is the popular conception. He was the son of a small
farmer, who managed to give Robert and his brother Gilvert, who was also a member of the Craft, a
reasonable education. He was well read and his poetry was the work of a skilled craftsman, the result of
studying the art, and not just spontaneous inspiration. It is possible that his works might never have been
published had he not become a Freemason and that his greatest works would not have risen to the sublime
heights.
Although his father was a small farmer and Burns himself continued as such until he became an exciseman,
it is difficult to see how he could have made the necessary contacts had he not been a member of the Craft,
through which he was able to meet men who were in a position to give him the necessary help. It was
through such Masonic friends as have been mentioned already that he made those necessary social contacts
which enabled him to get his poems published and to make the acquaintance of men of his own mental
calibre.
Burns is the national bard of Scotland; his works have been translated into many tongues. This bicentenary
year the Russians have struck a stamp in his memory and he should be recognised more as the Masonic bard.
His greatest works are full of inspiration gleaned from the philosophy of Freemasonry, the outlook of which
inspired him. He was brought up at a time when the Church of Scotland was dictatorial and oppressive. His
attacks on the Kirk did much to liberate the people for its Gestapo-like power and his Masonic education
gave him a humane and broad outlook. Unlike churches, Freemasonry does not proselytize, and hence has
never been tempted to persecute. Bro. Burns is human and tolerant, as is evident in these immortal lines from
the "Address to the Unco Guid"—
Then gently scan your brother man,
And gentler sister woman,
Tho' they may gang a kennin wrang,
To step aside is human.
One point must still be greatly dark,
The moving Why they do it,
And just as lamely can ye mark
How far perhaps they rue it.
And from "To a Louse"-
O wad some power the giftie gie us
To see oursels as ithers see us.
It wad frae mony a blunder free us
an' foolish notion.
And from "Is There, for Honest Poverty"—
Then let us pray that come it may,
As come it will for a' that,
That sense and worth o'er a' the Earth
May bear the gree and a' that.
For a' that and a' that,
It's comin' yet for a' that.
That Man to Man, the world o'er
Shall brothers be for a' that.
And finally when we rise to the toast of "The
Immortal Memory — Brother Robert Burns," let us
enjoy ourselves in the mood of "No Churchman am
I," whose final stanza says:—
Then fill up a bumper and make it
o'erflow,
And honours Masonic prepare for to
throw.
May ev'ry true Brother of the Compass
and Square
Have a big belly'd bottle when harass'd
with care.
— New Age.
Must Do His Best
Everyone who in earnest desires to see any great good effected in Freemasonry, must simply do his best
towards it in his own wider or narrower field of action, undeterred by the seemingly impossibility of
effecting anything towards the great wished-for-end by his individual striving. It is but little that a single
drop of rain can do, falling upon a thirsty hillside, towards the formation of a spring or rivulet, and little that
the spring or rivulet can do towards the formation of a river; but each drop does its part, and is content, and
other clouds come, not in concerted action with the former, and drops innumerable fall, and the spring breaks
out and the rivulet runs, wholly unconscious that others are coming to unite with it, and so the stream swells
and broadens into a river. If we stop to think too much of what is hoped to be effected by our seemingly
slight or insignificant contribution and co-operation, we shall very likely fall into despair. Each must do what
he can do towards it, in the place where he stands; and when he has done so, and because he has done so, be
content. If we endeavour, with zeal and constancy, to magnify Masonic Brotherhood here, we shall do more
to enhance it elsewhere, than those who preach it to others, and exhort them to practise it; for good examples
have greater virtue in them than sermons.
Rose Croix Eagles and Stars in stock at
Regalia House
Calm Geometry
Masonry is moral idealism, by which is meant no vague and filmy dream, but a life-like portrait seen in
advance of what men and society should be. Ideals, so far from being mere visions, are the most accurate
results reached by means of the most painstaking calculation. It stands much in their favor that they come not
from the brains of the evil, but from the intellects that are greatest. The greatest minds of each age have
pleaded for liberty because only the great minds can paint in advance the portrait of a free people. Many
nations are now in the mire, lacking minds great enough to grasp a lofty ideal. Instead of being a mere
romance, an ideal is the long mathematical calculation of a mind as logical as Euclid. Idealism is not the
musing of a visionary; it is the calm geometry of life. Masonry is moral idealismi—The Builder.
ORATION-DELIVERED AT THE OPENING CEREMONY OFTHE NEW HAUTONGA MASONIC
HALL, STOKES VALLEY, WELLINGTON, and 23rd AUGUST, 1966
By V.W. Bro. Allan T. Hunter, G. Lecturer.
As an introduction it will not appear necessary to remind those assembled that Masonic history from its very
beginnings has been interwoven with building.
We have legends of the earliest periods covering the operations of craft guilds and lodges of operative
craftsmen responsible for the erection of such as Canterbury Cathedral, York Minster, Westminster Abbey,
and others built from the tenth century onwards in England. To view these is to be immediately impressed by
their magnificence, each perfectly proportioned, of immense size considering the problems of the times, and
all embodying workmanship both delicate and massive that we, even today, find difficulty in
comprehending.
These memorials of early craftsmanship are still with us after hundreds of years despite the ravages of the
elements. From their early records a significant fact emerges in that amongst those responsible for their
erection and adornment were many craftsmen in stone, metals, wood, and such as glass, with the surname of
Mason—hence Hugh Mason, Roger Mason, Gilbert Mason, Richard Mason, Alexander Mason, and so on
even though some of the most famous such as Henry Yevele were odd exceptions.
It is not necessary to dwell at length on the fact that these craftsmen were often of necessity a nomadic
group, travelling as the need arose from one area to another in pursuit of work. On the other hand these
stopovers were often lengthy, history acquainting us of the long periods involved in completing some of
these structures. As a result one job could occupy a substantial part, if not the whole, of one man's working
life.
We are furthermore familiar, or should be, with the change-over from operative to speculative masonry,
which on reflection is the basis of the craft as best understood by us now-a-days. How many of our present
members can lay claim to be qualified tradesmen in the crafts which formerly comprised the operatives?
There may be a goodly proportion in a few lodges, but rarely would they comprise a majority.
Hence it is more in the direction of building the character of men that we devote our talents, guided by the
symbolic legends which have come down to us from our early brethren.
In the building of this particular place, the Hautonga Masonic Hall, let us reflect for a few moments on the
events leading up to our being here this evening.
Hautonga Lodge members will always enjoy a sense of accomplishment in having by their own efforts
created such a meeting centre. Each of us has at some stage no doubt enjoyed the exhilaration which comes
from creating something out of nothing. If artistic, the applying of brush and paints to canvas to create a
pleasing picture; maybe apply a pen to blank paper and prepare text for a volume; no less so than to
commence with a bare section and by dint of effort prepare it first as a site and thereafter add this attractive
building created from stone, mortar, metals, and timber.
As many will already know, Hautonga a pleasant sounding name, is of Maori orgin. Hau—descriptive of
wind or breeze, tonga—from the South. Thus a 'Breeze from the South' from the experience of Hutt Valley
residents a happening keenly felt, although many have been under the impression that being in the form of an
ampitheatre such climatic disturbances would not generally reach this particular neighbourhood.
Hautonga Lodge, No. 366, was the tenth Hutt Valley member of the chain of Lodges tracing ancestry back to
Mother Ulster No. 62, the link being Waiwhetu Lodge. Hautonga Lodge was founded as recently as 1951,
and it says much for the enthusiasm of the members that tonight Grand Lodge can join with them in this
opening ceremony for a home of their own.
Naturally two of the first matters to engage the attention of members were the site and the building plan. In
these respects it is interesting to touch on the history of the valley and its name.
According to legend the Maori chief Te Puni originally sold the whole area of the Hutt river basin as far as
the eye could see from Petone Beach, and of which this 'gully' is but a small part, to the New Zealand Land
Coy. on 21st September, 1839, nearly 130 years ago. It has been written that in so doing Te Puni, from the
deck of the pioneer ship Tory alongside Petone Beach, indicated the land involved by a wide sweep of his
arm.
However for a start this did not work out as simple as it seemed. On a report reaching the paramount chief
Raukawa, whose pa was then at Kaiwharawhara he at first refused assent. Finally he was persuaded to agree,
but not before gaining a substantially larger slice of the payment cake.
It would seem there was something akin to Scotchman-ship in the make-up of chief Te Puni before finally
making the transfer he insisted on 100 per cent payment.
As is well known both these Maori chiefs have had their names identified with Freemasonry by having
lodges named after them, Raukawa No. 224 and Te Puni, No. 315.
It is not inappropriate to indicate some of the items in the munificent payment for such an area of land.
Amongst the barter items were 48 iron pots, 21 kegs of gunpowder, 100 tomahawks, 1 doz. umbrellas, and
10 doz. looking glasses. 'It is perhaps a matter of regret that cameras were not then in existence.
In the earliest period Stokes Valley was quite a long journey from Wellington. The route by pack-horse or
horse and dray, lay along the western foothills to eventually cross the Hutt River by a toll bridge at
Haywards. It was at the time described as a rugged landscape mostly inhabited by wild pigs. This fact
coupled with the nickname of "Starvation Valley" may go some way to explain why it was left entirely alone
during the Maori war times.
History also informs us that originally the area was surveyed into ten blocks ranging from 57 to 186 acres.
Whether or not the exact block on which this site was located remains a little in doubt, as the orginal St.
James Church built on the adjoining section was destroyed by fire in 1946, and along with it many of the old
records of the immediate area.
So much for the site. The next step is the preparation of a design or plan. It is in this regard that Freemasonry
has always prided itself in coupling beauty with utility to the maximum advantage of both. In this respect
Hautonga seem to have succeeded admirably.
In the original surveying of the district it would seem that London-born Robert Stokes played a part. An
architect by profession he arrived at Petone only a matter of months after the deal with chief Te Puni and
took up a position with the Govt. as a surveyor/architect, being closely identified with the surveying of the
original route over the Rimutakas to the Wairarapa, and in other directions as far afield as Wanganui.
In those times the only Masonic lodge operating in the locality was N.Z. Pacific founded in 1842 and in their
published history there does not appear the name of either Robert Stokes nor his brother who was practising
medicine at Port Nicholson. We can therefore assume that Stokes was no Christopher Wren—a mason
architect. During his career Robert Stokes after whom the valley had been named was commissioner of the
City of Wellington, a member of the Leglislative Council, and briefly M.P., finally retiring to London where
he died in 1880.
The basic design of the ball being of stone carries on a tradition long identified with Masonic structures, It in
fact goes right back to the first one described to our initiates, King Solomon's Temple, the circumstances of
its erection being an important part of ritual.
To stretch the imagination a little there is an affinity between these two buildings worthy of thought. In the
case of King Solomon's Temple we all recall the description of its stones, the quarrying, transfer to the site,
and final positioning.
In this present day structure, the stones—of smaller dimensions certainly—came from the Hutt River, were
moulded into the required shapes and sizes on its banks, transported to the site, and placed in position with
the aid of the square, level, and plumb-line, before being finally cemented into permanent position, A little
reflection will indicate how many of the lessons of the craft require little adaptation to fit to modern
workmanship.
For the benefit of Wellington City lodge members in attendance, at times sensitive to the claims of the Hutt
Valley, do not overlook that a majority of the substantial edifices around your city all originated in the Hutt
Valley—in the bed of the Hutt River in fact, and as it were, rolling stones.
Does not this first clearing and preparation of the site, and the subsequent designing of the building, not
suggest to my listeners the necessary processes of our symbolic progress as Freemasons?
Starting with the candidate for initiation, as yet in complete darkness as regards our innermost teachings, are
we not all reminded that there is much to do in preparing for the more rewarding life to follow. In this
present rather complex civilisation many aspects tend to cloud our everyday outlook. It is important that a
new member be impressed firstly with the need to understand the fundamentals thoroughly, otherwise what
he may later learn, or purport to learn, will at best be only partly understood.
Perhaps we may now claim to have reached the juncture where only the bare foundations have been laid.
Nevertheless it has often been truly claimed that any superstructure is always dependent for its security on
the soundness of these foundations.
In its application to mankind this has been explained:
Nobody's workmanship but mine.
Can keep the structure true and fine,
Strong or feeble, false or true,
We build ourselves by the deeds we do.
Our symbolic foundations are of course Fidelity, Secrecy, and Obedience. Without these we may be men, but
not masons at heart.
The next stage, the actual building of the hall has its symbolical counterpart in the building of Hautonga
members, and particularly initiates, into worthy masons. In this respect we pay particular attention to the
lessons conveyed in the Second and Third degree ceremonies: The Second degree emphasises that character
is developed through an increasing knowledge of the Liberal Arts and Sciences. To turn one's back on this
source of intellectual advancement is to reliably indicate a man whose character is narrow and weak.
Our early landmarks, the accumulation of past knowledge and experience, are capable of being applied to
advantage just as freely in this present day world as they have ever been. Perhaps they may be even more .so
and in this connection Masonic teachings rank with the greatest guide lines for young people as may be
found anywhere.
When as members we have been promoted to the Third degree, and thoroughly absorbed the wonderful
lessons of that ceremony, we realise how it first and foremost demonstrates the great value of team-work. We
are of one body of men working towards a common goal, not a divided number individually motivated by
self interest. Masonry thus naturally develops a loyalty to one another which enjoys its greatest worth in
times of difficulty, or when facing the advancing years.
As mentioned at the outset Masonry has always been a builder. Whereas originally it applied to operative
craftsmen in the carrying out of their daily work, by evolution through symbolic teachings it is now to us the
responsibility of building better men—better than each would have been had he not enjoyed the privilege of
being a member of a lodge.
Finally I recollect one verse of a poem learned many years ago which provides an excellent illustration of the
impression made on an initiate as he later reflected on what took place:
And one was an humble person,
A man of the everyday,
Whom often I'd passed by proudly,
On meeting him on my way.
He spoke! and my bigness dwindled,
And out of the circling sky
There seemed to come down a message,
That I would be measured by.
I came to a newer learning,
An inkling of some great plan,
As they made me an Entered Apprentice,
IN THE BUILDING OF A MAN.
Thus my closing note is that this Hautonga building, and the path that leads to it, will long contribute to the
Lodge's paramount responsibility, the building of men into worthy freemasons all.
New Masonic Hall In Auckland
Three Auckland Lodges with a total membership of about 310 have joined forces to build and furnish a
very well-appointed Hall in Market Road, a thoroughfare running from Remuera to Epsom; the situation is
easy of access to other well-settled suburbs with large populations.
The Lodges concerned are—
Epsom, No. 324 which first met in a Church Hall in the suburb of that name and lately has been in the old
Masonic Hall at Onehunga, some miles away:
Maungakiekie, No. 373, which has already used a church Hall on the southern slopes of One Tree Hill: and
Arohanui, No. 264, which for many years has met in the Freemasons' Hall in Upper Queen Street in the
City.
Each of the three has recently experienced a decline in membership, but as we shall see the tendency has
already been reversed — and strikingly.
The prime mover in the project was the Epsom Lodge, but when approached by the other two it was most
happy to have their co-operation and assistance. A joint committee was set up, which had many difficulties
to overcome, but which finally achieved a very great success indeed.
The two-storied Hall, in brick and concrete, was designed and its construction supervised by Bro. K. L.
Piper, B.Arch., with Bro. G. S. Been as Structural Engineer — both Master Masons of the Epsom Lodge.
Approaching the main entrance by way of the N.E. Corner, which is marked by a Foundation Tablet, in
marble, one is immediately impressed by its high and wide plate glass doors—decorated in the quiet good
taste which is a feature of the whole of the interior and its furnishings, On the ground floor there is an ample
vestibule, an Instruction Room, a Refectory which will accomodate all who may be present at any function, a
Cloakroom, Toilet facilities, and an all-electric kitchen with stainless steel benches and plenty of cupboards.
A handsome easy-rising staircase with modernistic wrought iron balustrading leads to the upper vestibule
and the Lodge Room, which has most comfortable seating for 125 (but plenty of extra chairs are available if
required) and is quietly and tastefully decorated; there also is a commodious Common Room, suitable for the
use of Officers of Grand Lodge, and a smaller one for storing records of the Lodges and regalia.
A noticeable feature of the whole building is the fine finish of the paintwork and timber, where the crude
material received a fine polish-from repeated efforts alone. This reflects the hard work of the working bees
of the brethren of the Lodges who as soon as possible set to work on whatever they could find to do and
continued right up to "opening day"; much money was saved by the most willing labour and there was a high
standard of workmanship.
Furthermore, and how good this is — their labour of love kindled a new spirit of enthusiasm and pride in
their Lodges and the Craft — with inforeseen results: the Epsom Lodge alone already has five new joining
members and several candidates for initiation.
Hitting the nail on the head: Bro. Piper the Architect, speaking after the opening ceremony — "This
building surely was erected with consummate brotherly Love".
OFFICAL OPENING CEREMONY
The Hail was officially opened on Monday evening, 12th September, by the Provincial Grand Master. R.W.
Bro. Leslie A. Lincoln. The Lodge was opened by the Master of the Epsom Lodge, W. Bro. T. J. Doole, who
received and welcomed Masters of Maungakiekie and Arohanui and seated them on his right and left, the
wardens of the three Lodges being similarly Disposed. Visiting Masters and Brethren were received,
necessarily in restricted numbers, and finally the Provincial Grand Master and some 40 Officers of Grand
Lodge, among them M.W. Bro. W. J. Girling, P.G.M., and Wilfrid W. Wright, P.Pro.G.M., R.W., Bro. John
A. Redwood, P.Prov.G.M., and V.W. Bro. A. S. Oldham, G.C., J. P. Glenie and E. A. Sharpe, Asst. Prov.
G.M.s., F. A. Howarth. G. Lec., and R. A. Lincoln, G.D.C. The total attendance of about 200 included a
large number of Brethren of the three partner Lodges
The Provincial Grand Master addressed the gathering — I wish first to warmly congratulate the Brethren
of our three host Lodges upon their achievement, in a project which has won the respect and praise of Grand
Lodge and of all the Brethren of the District. It is the result of several years of thought and planning.
Directed first to the acquisition of the property and then to the erection of this fine biulding, finished and
furnished to a standard unusual in the Masonic Halls of this country. We must congratulate them also upon
the spontaneous and generous financial support which make it possible
In October of last year I had the honour and privilege of assisting M.W. Bro. Wilfrid Wright in the laying of
the Foundation Stone of this Hall, according to the Ancient Rites and Observances of our Order, on the N.E.
Corner of the building; we all passed by it on our way to the entrance this evening.
The custom of laying Foundation Stones in that position is much more ancient and honourable than is
generally realised. It was followed in the case of three of Auckland's most notable buildings: our War
Memorial Museum, said to be the finest building in the Dominion, St. Matthew's Church in Wellesley street,
considered the finest church in New Zealand, and the Supreme Court Building. Their foundation stones in
the N.E. are plain for all to see the Churches laid in 1902 and the Courts in 1865, with full Masonic Honours
in each case.
In the course of a recent discussion of Symbols of Antiquity in our Lodge of Research it was mentioned that
at the N.E. Corner of the Great Pyramid near Cairo one can see a large cornerstone of undressed red granite
laid bounded into perfectly dressed limestone blocks of the pyramid: extends for about 20 paces on the north
face and 1-5 faces on the east face. It was laid about 4,600 years ago.
Such cornerstones as that, and no doubt many others set since, in the same position, have been adopted by
Freemasonry as symbols. In the same way as stately and superb edifices were pivoted upon them our Order
has as its Cornerstone the virtue of Charity: not alone the charity of giving to those in need but of the warm
heart which animates and prompts it.
The greatest moral forces are Faith, which is the only true Wisdom and the very foundation of all
government: Hope, giving strength and insuring success: and Charity, which is Beauty personified and alone
makes animated, united effort possible. There forces are within reach of all men, and an association actuated
by them exercises an immense power for good in the world. If Freemasonry ever does not it will because it
has ceased to possess them.
This building — may it always be used in accordance with the sacred dictates of Morality, Virtue and
Brotherly love.
The Grand Lecturer, V.W. Bro. Howarth, spoke of the three Grand Principles on which the Order is
founded, and of the main function of Freemasonry as the building of character. "For many months you have
toiled as operatives in the erection of his Hall, which is such a credit to you, but your duties are not over you
will always be builders".
"You have taken the utmost care to ensure that the finest materials and the utmost skill have gone into the
construction of your Hall, and now you must see that the candidates you select for memberships of your
Lodges are men of intregrity: stones of strength free from blemish that can be shaped to fill honourable
places in our Order. May I remind you that the destiny of your Lodges will depend upon the character and
ability of those added to your rolls; they will inherit the guidance of your affairs, and the success or failure of
the Lodges will be in their hands."
The Provinicial Grand Master declared the Market Road Masonic Hall officially opened.
Addresses followed by the Master of the Epsom Lodge, W. Bro. T. J. Doole, and by the Architect, Bro.
Piper, who delighted everyone by his happy way of describing the problems which had had to be overcome
in designing and building on the site which had been bought, and the amount of hard work which had been
so freely undertaken by the Brethren of the three Lodges: be concluded with the unforgettable "expert"
opinion already quoted.
In the Refectory, as may be imagined, the proceedings were outstandingly cordial and congratulatory. The
Lodge Toast, of "The Queen and the Craft" and "the M.W. the Grand Master, were proposed by the Master
of the Epsom Lodge, that of The Officers of Grand Lodge by W. Bro. W. O. Duffin the Master of
Maungakiekie Lodge, and of "Visiting Brethren" by W. Bro. R. W. Bull, the Master of Arohanui Lodge:—
W.H.V.T.
CASHMERE LODGE
INSTALLATION MEETING
There was a large attendance at Cashmere Lodge for the installation of Bro. Neil Robert Crampton as Master
for the ensuing year. The Provincial Grand Master Rt. W. Bro. J. W. Vivian carried out much of the
ceremony assisted by the officers of Provincial Grand Lodge. He delegated the duty of conducting the Board
of Installed Masters to V.W. Bro. L. C. H. Suckling, P.Asst. Prov. G.M.
Grand Lodge was represented V.W. Bro. J. C. Hancox, P.G.C. and accompanying officers. The working
tools of an Installed Master were presented by W. Bro. C. C. Cottam, P.Prov. G.D.C.
This installation was the last occasion at which the retiring officers of Provincial Grand Lodge would take
part in the ceremony. Rt. W. Bro. Vivian took the opportunity to thank them for their sincere, loyal and able
manner in carrying out their duties. Their friendly cooperation will be an example to their successors. His
remarks were acknowledged by W. Bro. D. M. Lane, Prov. J.G.W.
In the Refectory V.W. Bro. H. N. Pyne, Pres. Bd G.P. proposed the toast of the Prov. Grand Master, and in
doing so expressed the view that Rt. W. Bro. Vivian is a perfectionist. He considers that anything that is
worth doing is worth doing well.
SPEECH BY PROV. GRAND MASTER
In his reply Rt. W. Bro. Vivian said that he was moved by the remarks of V.W. Bro. Pyne, and thanked him
sincerely.
Rt. W. Bro. Vivian said to those present that not only must we practise all the moral virtues, but we must
work. Our teachings exemplify the dignity of labour for is not "Labour the lot of Man"? The whole of our
ritual has always been and still is referred to as "work".
We are proud to acknowledge our descent from the Operative Mason of the past centuries, and we retain the
visible sign of our connection with them in the aprons we wear; for though we decorate them with ribbons
and emblems, almost out of recognition, we should ever remember that their foundation is the leather apron
of the worker.
Labour is honourable to all men, and the aprons we wear are the outward symbols of our faith in work. No
man can be a true Mason if he lives life of ease by resting on his fellow men.
Masonry teaches the necessity also of practising all the moral virtues, and of these the three principal ones
are Faith Hope and Charity. They are the principal rungs of that ladder which reaches from Earth to Heave;
and which connects our Lodges with the Grand Lodge above. We should have faith in God, and in ourselves
and in our fellow men; and faith also in the ultimate happiness of all mankind.
Above all we must have Charity. Shortly put, Charity is service to others. Our duty to our neighbours is to
act with him on the Square, by relieving his necessities and soothing his afflictions, and by doing to him as in
similar cases we would wish that he should do to us.
Obituary
W. BRO. J. T. HUNT
The death occurred in Timaru of W. Bro. John Thomas Hunt at the age of 86. W. Bro. Hunt was Master of
The Caledonian Lodge, No. 16 in 1920, and was a past Provincial Senior G. Warden. He was the holder of
the Fifty Years Service Jewel, and was much admired by his many friends. W. Bro. Hunt who was a building
contractor, took a prominent part in public affairs. He was for several terms Deputy Mayor of Timaru City,
and Chairman of the Works Committee of the Timaru City Council.
W. Bro. Hunt, built the Masonic Hall, in Bank Street, Timaru.
W. BRO. B. P. INGLEY
W. Bro. Brian Percival Ingley, a Member of the Board of General Purposes for the past two years died
suddenly at Christchurch recently at the early age of 42.
W. Bro. Ingley was a foundation member and the first Master of Lodge Gothic, No. 388
He gave fine service to the Provincial Grand Lodge of Canterbury as President of the Provincial Board of
Benevolence. His kindly nature and efficiency in administration gave much promise for the future. The
untimely death of W. Bro. Ingley is a great loss to the Craft in general and to Canterbury in particular,
THE CANTERBURY MASONIC CHARITABLE TRUST
In August, 1960 M. Wor. Bro. J. S. Hawker, then Prov.G. Master of Canterbury invited representatives of
Canterbury Lodges to meet to discuss the proposition that the Canterbury Brethren should do something
tangible and definite to lay the foundation of a worthwhile scheme for the benefit of the District. Forty five
Lodges were represented at the meeting, and those present included M.W. Bro. Hawker, M.W. Bro. A. H.
Cavell, R.W., Bro. A. Christensen, R.W. Bro. A. F. Fisher, with V.W., Bro. T. MacKenzie as . Secretary.
It was decided to form a Trust called "The Canterbury Masonic Charitable Trust" with the object of building
up funds and assisting in helping worthy causes within the District. The aim would be to establish a
foundation fund of not less than £5,000 or more if possible,—and first of all to invite subscriptions from
Lodges and from individual members. The "Trust" which is an association of Lodges in the Canterbury
Province, was incorporated on 19th April, 1961, and in order to become a member Lodge, each Lodge must
subscribe a minimum amount of Five Shillings per Lodge Member per annum. The idea underlying the
Trust's formation was to give Freemasons in the Province this special opportunity to express their charitable
ideals, in some measure in a tangible and public way. The urge, inarticulate for a number of years, had
become articulate, that to some extent at least charity should not only be practised, but be seen to be
practised, and not towards our own dependents alone.
The Trust has given and proposes to continue giving towards improvements, additions, and things of a
capital nature which will assist organisations to further their objects. Generally, donations are substantial and
do not involve any obligations for future donations. The type or organisation to be assisted is usually that
catering for children and elderly people.
Substantial grants have been made to the Trust by Grand Lodge for which the Trustees are extremely
grateful.
From these funds, the Trustees have been able to give large amounts to Windsor House, Shirley; Lester
House, Waimate; Churchill Courts, Langford House, Salvation Army Homes at Christchurch & Temuka,
Anglican & Methodist Home Timaru, Mary Potter Hospice, Cholmondeley Childrens' Home, St. John
Ambulance, Sumner Lifeboat, and St. George's Hospital.
Other various donations have also been made to worthwhile causes.
J.H. and A.F.
Tracing Boards available on order from
Regalia House
Tribute To Grand Master
NORTH CANTERBURY VISIT
Most. W. Bro. J. S. Hawker Grand Master honoured the North Canterbury Lodges, by visiting Cheviot
Lodge. In the refectory Rt. W. Bro. E. J. Butcher proposed the toast to the Grand Master, and spoke of his
great ability and deep interest in Freemasonry.
"During the Most W. Grand Master's term- of Office he has travelled far and wide and has had to respond to
the toast no less than 70 times which in itself is no mean feat.
We look upon Freemasonry as a Fraternity which is regulated by a code of laws to ensure that its affairs are
conducted with due regard to order and justice. Its rules are voluntarily obeyed, but its strength is not only
derived from that.
Its stability emanates from the moral principles on which it rests, which are accepted and practised by men of
every class in all parts of the world, who find inspiration, comfort and support in their association with other
Brethren who are striving in their lives to live up to the tenets of the craft.
We find, too, that it is a Fraternity not bounded by territorial frontiers, but one indeed from which the
warmth of friendship extends across continents and oceans.
But in every society there must be one upon whom its members depend for guidence and encouragement. In
Freemasonry we look to the Grand Master.
Our Most W. Bro. Grand Master was elected to fill an exalted but onerous position calling for the display of
many qualities the most important of which is Leadership. I am able to say that today we have complete faith
in our Grand Master, for we know that in accepting the great responsibilities of his office our Grand Master
has led us in the best traditions of the past; and we in return pledge him our Loyalty and Obedience.
To the Most W. Grand Master I convey the Loyal support of the Brethren of Canterbury and we trust that he
will always enjoy good health and happiness, and, may I ask him to convey to Mrs. Hawker the grateful and
sincere thanks of the Brethren of New Zealand for the help and support she has rendered to him during his
term as the Most W. Grand Master."
GRAND MASTER'S REPLY
Most W. Bro. Hawker thanked Rt. W. Bro. Butcher for his good wishes to Mrs. Hawker and himself. He said
it afforded him great pleasure to attend the meeting of the North Canterbury Lodges, as it not only completed
his series of meetings in the Canterbury Province (fourteen visits having been made), but it also enabled him
to repay in a small way the many courtesies extended to him in the part of Canterbury, in particular, during
his four-year term as Provincial Grand Master.
"The experience I have gained as Grand Master in my travels throughout New Zealand has convinced me
that Freemasonry has gained prestige and is taking its rightful place in the outside world.
Freemasonry is more than a fraternity of men. It is more than an organisation. It is more than a Lodge of
Freemasons working together with objectives, which are charitable and humanitarian, and it more than a
quest for Brotherhood. Freemasonry is a way of Life. It is a pattern for living which challenges each
individual to walk, act and live in such a manner that he will always be in search of becoming a better man.
Not better than someone else, but better than himself. This is the essence of Fremasonry, with its emphasis,
not upon the groups but upon the total and complete responsibility of each individual Brother. Each
individual member must be devoted, dedicated and consecrated to the principle that 'as he himself lives, so
will the Lodge live'.
Thus Masonry's appeal is to the responsibility of each individual man to make the Fraternity an effective
force for good, by the manner in which he thinks and conducts himself, not only in the Lodge, but more
importantly, in his everyday actions with all people. Let us all remember the words 'By their works, ye shall
know them'."
When the M.W. Grand Master visited Cheviot Lodge, he was welcomed by the Provincial Grand Master Rt.
W. Bro. J. W. Vivian. The occasion was an official visit by the Grand Master to the North Canterbury
Lodges comprising Ashley, Kaikoura, Cheviot, Amuri and Acacia Lodges. There was a large attendance
with a good representation from all those lodges, as well as visitors from Christchurch.
During the evening, the W. Master W. Bro. W. F. Hansen and the officers carried out the ceremony of
initiating Bro. Errol William Hewett, D.S.I.R. scientist. Cheviot Lodge has not had many candidates for a
long period of years, but at the present time it has four candidates for membership of the Lodge and the
Craft.
PERSONAL
Most Wor. Bro. A. H. C. Cavell, P.G.M. has been a patient in St. George's Hospital, Christchurch, where he
underwent an operation A recent report indicated that he was making good progress, and was quite
comfortable.
On the occasion of his visit to Cheviot Lodge, the Grand Master Most W. Bro. J. S. Hawker took the
opportunity to present a Fifty Years Service jewel to W. Bro. Arthur Williamson P.G.S. The Grand Master
thanked W. Bro. Williamson for the loyal and devoted services to the Craft, and said that Freemasonry had
been the better for his membership.
At Robert Burns Lodge, No. 139, Christchurch, Rt. W. Bro. J. W. Vivian, Prov. G. Master, paid tribute to the
services of Rt. W. Bro. G. A. Blackmore, P.Prov.G.M. and to his dedication as a freemason Rt W. Bro.
Blackmore was a Grand Director of Ceremonies over thirty years ago, and has been in Craft for 54 years.
CANTERBURY NOTES
The Royal Arch Installation Season in Canterbury is in full swing. R.E. Comp. L. D. J. Smith, Grand
Superintendent has conducted Installations of Principals in the following Chapters: Temuka No. 83 in June,
Shirley No. 86- in July, Prince of Wales No. 31 in August, Timaru No. 15, Waimate No. 16, Albert Edward
No. 6, and Rose and Thistle No. 35 in September. M.E. Comp. Ross Hepburn, P.G.Z. conducted the
Installation in the St. Augustine Cryptic Council in June
M.E. Comp. A. B. Christensen, P.G.Z. represented Grand Chapter at Shirley Chapter and the St. Augustine
Cryptic Council M.E. Comp. Ross Hepburn, P.G.Z. represented Grand Chapter at Temuka, Prince of Wales,
Timaru, Waimate and Rose and Thistle Chapters and at the Canterbury Kilwinning R.A. Chapter, No. 136
S.C., R.E. Comp. F H Wright, P.G.J. represented Grand Chapter at Albert Edward Chapter.
The quarterly meeting of the Royal Canterbury Preceptory of Knights Templar No. 246 was held on 29th
September, when the Preceptor, Emt. Kt. A. E. Attwood installed one candidate as a Knight of the Temple.
A very successful meeting of the Masters' and Past-masters' Lodge No. 130 was held on 21st September
when a paper on The Powers and Duties of Masters was read by R.W. Bro. Ross Hepburn, P.G.W., a P.M.,
of the Lodge followed by a Demonstration of the Art of Presiding. There was a very large attendance and
great interest was taken in the proceedings by all present. The Masters' and Pastmasters' Lodge is doing good
work in the cause of Masonic Education in the Canterbury Province and far beyond.
Some months ago a meeting of the Provincial Grand Lodge of the Royal Order of Scotland (New Zealand
South) was held in the Fendalton Masonic Hall when the Provincial Grand Master, R.W. Bro. F. R. Purdom
conferred the Degrees of the Order on two candidates, assisted by R.W. Bro. Ross Hepburn, Past Prov. G. M.
The officers for the ensuing year were also appointed and invested.
Regalia, constitutions other than N.Z., available from Regalia House
MISSOURI-1965
Grand Lodge Ancient, Free and Accepted Masons of the State of Missouri. Official Proceedings 144th,
Annual Communication. Saint Louis, September 28-29, 1965.
Grand Master, presiding: M. W. Bro. G. F. Morrison.
Grand Master, elected: M. W. Bro. A. B. Vanlandingham.
Grand Secretary: R. W. Bro. E. W. Wagner.
Grand representative of N.Z.: W. Bro. J. F. Park.
Grand representative at N.Z.: R. W. Bro. D. D. Gilchrist, Prov. G.M.
590 lodges, 118,486 members, net loss 997.
An unusual event occurred during the year when the Grand Master on behalf of the Grand Lodge, was
presented with a medal from the Grande Loge Nationale Francaise. The Grande Loge was represented by a
Past Junior Grand Warden, R.B. Bro. C. B. Schweizer, a Colonel in the U.S. Army Corps of Engineers who
had attained Grand Lodge office in France while on a tour of duty there. The inscription on the medal reads:
"To the Grand Lodge of Missouri in commemoration of the fiftieth anniversary of the French National
Grande Loge, 7 December 1963."
Under the heading "The Greatest of these is Charity" appears an account of various charitable projects in
which the Grand Lodge has aided individuals not members of the Craft; the resultant publicity, and a note
that this has stimulated petitions for membership. While in our Constitution we eschew publicity, activities
such as this are surely in line with the words of the Address to the newly-installed Master and are a long way
removed from the solicitation advocated in some jurisdictions.
The Grand Master's driving on most of his extensive programme of visits was done by a team of volunteers,
very little by himself.
The Masonic Home of Missouri is now 76 years old. The "Home Family" numbered 384 at the end of the
year-23 in hospital plus 165 other hospital patients. There are 28 children in the Home.
During the year the Missouri Lodge of Research bound and placed in the Lodge of Research Section of the
Truman Library in Independence 67 rare Masonic volumes.
The address of the Grand Orator includes a detailed and interesting account of the United States
Naturalisation ceremonies: as a Judge, R. W. Bro. R. W. Harper frequently presides on such occasions. His
remarks are directed towards citizenship and Masonic obligations in respect of citizenship.
The sesquicentennial of the Grand Lodge is to be observed in 1971, and preparations are well in hand. The
proposals include the preparation and publication of a history of the Grand Lodge.
There is an extensive Masonic Review, but it is almost entirely confined to North America.
LOUISIANA — 1966
Minutes of the 155th Annual Grand Communication, 7-8 February 1966. The Grand Lodge of Louisiana F &
A. M.
Grand Master, presiding: M. W. Bro. W. A. Downs
Grand Master, elected: M. W. Bro. P. L: Bernard, Jr.
Grand. Secretary: M. W. Bro. D. F. Laguens, Jr.
Grand representative of N.Z.: R. W. Bro. J. F. Hartmann
Grand representative at N.Z.: R. W. Bro. W. T. Johnson, P.Prov. G.M.
234 lodges, 51,381 members, net loss, 131.
The Grand Secretary, who had held that office for 31 years, was elected an Honorary Past Grand Master.
Recognition was accorded to the Grand Lodge of the State of Mato Grosso, Brazil.
The Masonic Educational Foundation, Inc. extended loans in aid to twelve students at university.
Scholarships are available to high school students as well to help take them to university.
Plans are on foot for the publication of a Masonic Education Magazine.
The Board of Charities and Benevolence faced a crisis in the wake of Hurricane Betsy. The Board informed
the lodges that a sizeable amount of money was immediately available for emergency relief, waived appli-
cation formalities and disbursed on certification of Master and Secretary that the assistance had been given
by the lodge.
An appeal was launched to supplement Board and Lodge funds, and in the result the Board was able to report
that "no cry of distress reached our ears in vain, and in addition, that the hand of charity was voluntarily
extended to large numbers without the asking."
The Committee on Masonic Education has been active with a programme of Workshops, some of which are
designed for training in leadership so that the Master's Chair will not be unworthily occupied.
No fraternal review.
OHIO —1965
Proceedings of the M. W. Grand Lodge of Free and Accepted Masons of the State of Ohio at its 156th
Annual Communication. Columbus, October 15-16, 1965.
Grand Master, presiding: M. W. Bro. E. L. Ott
Grand Master, elected: M. W. Bro. G. F. DeSilver
Grand Secretary: R. W. Bro. A. J. White, Jr.
Grand representative of N.Z.: W. Bro. H. J. Coates
Grand Representative at N.Z.: R. W. Bro. A. E. Shuttleworth, P.Prov. G.M.
676 lodges, 273,919 members, net loss 522. -
Reporting on the .conference of: Grand Masters of North America the Grand Master spoke of a paper which
had been delivered on the subject of "What is Right about Freemasonry?" "After hearing discussions in the
past on "What is Wrong with Freemasonry?' Why is Freemasonry Losing the Respect of the Community,'
'Why are we Losing Members?' etc. it was a real delight to hear papers in a positive rather than a negative
vein."
An Ohio Lodge of Research has been instituted under dispensation, and its Installation was held in January,
1965.
The Grand Lodge Scholarship Committee awarded 26 scholarships each of 400 dollars. In the two years this
programme has been in operation 14 students have graduated with Grand Lodge help.
The History of the Grand Lodge by Bro. Charles Plumb, published in three volumes in 1914, is to be brought
up to date by the publication of two further volumes on which a good deal of work has already been done. A
new history of the Masonic Home at Springfield is expected to be published shortly.
The Ohio Masonic Home is now big business, and with an ageing population 64 per cent. of all residents are
now in the Rickly Memorial Hospital. The facilities are being increased and there is obvious enthusiasm. The
problem remains a big one.
The Grand Lodge Library cataloguing programme has been completed and the catalogue has been micro-
filmed.
A notable collection, the Frank H. Marquis library, has been left to one of the lodges and placed on
permanent location in the Grand Lodge Library.
Of the 676 Ohio lodges 98.6 participate in the Masonic Education programme, which depends primarily on
bulletins, information releases and the work of Lodge Education Officers and Candidate Counsellors. An
integral part of the work is the conduct of "Area Workshops."
New Zealand is covered in the Fraternal Review.
"Installing Masters Guide" in stock at
Regalia House