The Same Strict Caution
Although the secrets of Freemasonry do not amount to anything that could affect the course of history, and
are in fact mainly confined to modes of recognition end similar matters, it is a fact that we are enjoined to
secrecy in respect of them. This secrecy as a discipline, is necessary in spite of the comprehensive exposes
which have been published, and which are freely on sale. Fortunately, the real and more important secrets of
Freemasonry relate to other matters, and must be learned and practised rather than read out of a book.
During the ceremony of installation in New Zealand it is usual to constitute a Board of Installed Masters.
Before the opening of the Lodge some questions have been asked, some 'assurances sought, to make sure that
no one is present who is not entitled to be there. At each stage thereafter similar assurances have been
sought, and these have been reinforced by proofs. However, after the Board anyone can stray in, and it is
unusual when there are not more present at this stage than there were before.
It is true that in the latter part of the evening no secrets are communicated, but this surely does not excuse
what is unforgiveably casual. It is not appropriate that cowans or intruders should find it easy to gain access
to our assemblies, and if entry to the lodge is well guarded at every other stage it is wrong that it should not
be equally well guarded for the investiture of the officers.
In some lodges, particularly in North America, it is usual for non-Masonic friends and members of families
to be present during certain parts of the ceremony. This, however, is not negligence, but the result of a
different point of view. If these lodges approve of .strangers being present at certain times, that is their affair.
We do not approve of the presence of outsiders, and we are to blame 'if we do not maintain the precautions
which would prevent it.
It has been suggested that the real secrets of the Craft are not simple signs and tokens, but the moral lessons
of the Craft which the Brother accepts and hears repeated so often that in time they become part of himself.
The Craft has its own methods of communicating and impressing these, and these methods the allegories and
the symbols are what distinguish the Craft from other systems directed towards the same ends and in-
culcating the same lessons. The secrets are open secrets: the approach is highly individual.
Even although the secrets are open secrets they do perhaps take on some colour, some slight bias or in-
dividuality, from the context in which they are imparted and emphasised: our way of teaching our lessons is
a confidential matter, and it is not suitable that this confidence should be broken.
No one would be so ingenuous as to imagine that because the Rev. Walton Hannah has set out all our rituals
with precision, has written out our secret words in full for the printer, 'and successfully communicated the
whole external apparatus of the Craft to the unfriendly, that therefore the Craft is exploded, has no further
usefulness, has lost its power. The caution is not necessary to maintain integrity; the loss of the secrets, their
publication, does not leave Freemasonry without a mission. The caution is itself part of the lesson, part of the
discipline, and if a few enemies acquire them that does not prevent innumerable candidates from placing
themselves in the position of postulants, and cheerfully making themselves receptive to truths which they
could as easily have read in a book, and of which they usually already have an excellent knowledge. Charity
is only one of the virtues of which we can say: "No doubt it is often felt and practised by you." All the Craft's
teaching is made up of inner meanings exemplified by outward means: it is the synthesis of the whole, and
the presence of the Brethren makes the whole thing a community matter. No man can be made a Freemason
on paper or in the presence only of one or two: Freemasonry is essentially a society, and without the 'seven
who make a lodge perfect there can be no Masonic practice.
We can say, then, that though the Craft might lose something in atmosphere if it held its observances in
public, it would not thereby be irretrievably damaged; leaks of information discovered or worked out by
enemies or betrayed by former Brethren are unfortunate but not vital; and that the whole Masonic experience
is so individual that it cannot be received except 'by the candidate who wishes to accept it with sincerity and
for its proper purpose. The Craft may not have the glamour of a secret society, but then it does not have the
weakness of a, secret society. It is, in fact, infinitely durable, infinitely strong.
Is Masonry A Thing Apart ?
Most of the organisations in which men take membership are side activities — mere avocations in which
they are interested to a limited extent and in which they find pleasure — but entirely disconnected from the
main objects of their existence, their plan of life (if they have one) and their business. The athlete joins an
athletic club, the golfer a country club, the card player a bridge club, others become members of political,
literary, musical or social societies. Their various trends of mind lead them to indulge their inclinations in
association with others who are interested in the same things they are. They devote time and effort to these
various organisations for the satisfaction they find in them. But, after all, they are diversions — mere growth
on the surface of life and not an integral part of it.
Many men enter Masonry in precisely the same spirit that they would join in any of these various
organisations. They enjoy the association and the peculiar activities and are willing to make the outlay of
time and money for the pleasure they get out of it. That the Masonic institution is intended for anything more
than social and recreational purposes they do not take into consideration at all. They even accept office as
they might the presidency of a music circle or a literary society. The ritual lectures, teachings and high
principles of the order leave them cold. They tolerate them as customary folderol, introduced to impart
dignity to the rites of initiation and advancement, and are entirely unaffected thereby.
Obviously such an attitude is not at all consistent with the spirit and intent of Masonry. The institution is
meant to take complete hold of a man, to affect deeply his plan of life and to thrust its tendrils into his inmost
being. It should be an important and powerful part of him, irremovable and influential in all his doings. The
purpose of Masonry is not to provide amusement when without it he might be bored, or material assistance
which otherwise he might not have. Its primal function is the building of character. This being true, it cannot
by any stretch of the imagination be considered an extraneous attachment of existence or as anything but a
component part of life itself. —Masonic Chronicler.
Live Today
There are two days in every week which should be kept free from fear and apprehension. One is yesterday
with its mistakes, its faults and blunders. Yesterday has passed forever beyond our control. We cannot undo
a single act we performed; we cannot erase a single word we said. Yesterday is gone. The other is tomorrow
with its large promise and poor performance. Tomorrow is also beyond our immediate control. Tomorrow's
sun will rise, either in spleandour or behind a mask of clouds— but it will rise. Until it does we have no stake
in Tomorrow, for it is as yet unborn. This leaves only one day—today. Any man can fight the battles of just
one day. It is only when you and I add the burdens of those two awful eternities—yesterday and tomorrow—
that we break down. Let us, therefore, live but one day at a time.
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CHANGE OF ADDRESS—"CRAFTSMAN"
Journals bearing the following addresses have been returned to this office marked "Gone, no Address".
Should any Lodge Secretary or Brother know the present address of any of these 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.
G. P. L. Bretherton, 4 Kahu Rd., Christchurh.4.
D. J. Cannell, R.D. 7, Te
J. M. Clark, 76 Godden Cres., Auckland, E.1.
J. N. Garth. 62 Mungavin Ave., Porirua.
E. H. G. Currin, c/o 122 Te Awa Ave., Napier.
J. W. Gibson, c/o Teagle Smith & Co. Ltd., P.O. Box Hamilton.
R. M. Hate, P.O. Box 195, Tokoroa.
A. O, Lloyd, Wairoa Rd., Tauranga.
H. A. Lowe, 36 Bridge St., Kilbirnie. E.3.
J. Macfarlane, 20 Moire St., Lower Hutt.
V. H. Morris, Arbuckle Rd., Hastings.
L. Nehua, 14 Charles Cres., Putaruru.
H. D. Poynter, R.D. No. 1 Upper Moutere
R. L. Perks, Box 30, Queenstown.
T. C. Pryor, c/o P.O. Ohaeawai.
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.
P. H. Tomlins, 134 Mungavin Ave., Porirua,
J. R. Wilson, Te Houka, Balclutha.
The Working Tools
By Bro. Frank S. Tamsett, of Kelly Lodge No. 1131 in San Antonio.
In general, the term "Operative Masonry" applies to actual, working stonemasons, especially in the early
days of history. The term "Speculative Masonry" is, in reality, but another name for Freemasonry as we
know it today. It employs the language, materials and implements of the operative mason to help it teach its
lessons.
"Blue Masonry" is the term used to describe the three basic Degrees of Entered Apprentice, Fellowcraft and
Master Mason which are conferred in Symbolic Lodges (sometimes called "Blue Lodges").
In each of the three Degrees of Blue Masonry, certain implements of the operative masons are singled out as
the "working tools" of each Degree. They are used as symbols to teach certain moral lessons. The Mason is
taught that he must build his spiritual temple with these tools, just as the operative mason built actual temples
with them. Thus, they are called working tools.
The operative mason thought of his tools in two ways: They were the implements which enabled him to
make his living — the material objects which he handled and used in building structure. They were also
thought of as a part of the man himself. From this latter consideration came the use of the implements as
symbols to be used in teaching basic truths.
Speculative Masonry as we know it today grew out of the use of these tools of masonry as symbols.
Many of the old operative tools of masonry have been laid aside. We have retained those which could create
the most lasting impression upon the mind. Blue Lodges usually refer only to the square, the compasses, 24-
inch gauge, common gavel, plumb, level and trowel.
English Freemasonry also uses the pencil and the skirret. The pencil is one of the working tools of a Master
Mason in English Lodges and teaches that our words and actions are observed and recorded by the Almighty
Architect, to whom we must give an account of our conduct through life.
The skirret is also a tool of the Master Mason in English Lodges, teaching us that straight and undeviating
line of conduct which is laid down for our pursuits in the volume of the Sacred Law. The skirret is an
implement which acts on a centre-pin to draw, chalk and strike a line marking the ground for the foundation
of a structure.
The Square and Compasses are certainly the most widely recognised tools of Freemasonry. Together, they
form the emblem of Masonry. They are accepted as such. In 1873, a flour manufacturer applied to the Patent
Office for permission to adopt the Square and Compasses as a trademark. The Commissioner of Patents
refused permission on the grounds that the emblem was a Masonic symbol.
Taken individually, the square and compasses are probably the most important- working tools of Freemas-
onry. In the Lodge, they are two of the Great Lights of Masonry and are two-thirds of the furniture of a
Lodge. They form the basis for the jewels of the Senior and Junior Deacons. They are also the basis for the
Past Master's jewel.
The square comes to us from the "trying square" of the stone-mason, which was originally intended only to
test the accuracy of the sides of a stone. This symbol has been adopted by Freemasonry as the emblem of the
Master of the Lodge and is the symbol of morality and honesty.
In 1830, an architect rebuilding, an ancient bridge near Limerick, Ireland, found an old brass square beneath
the foundation stone of the bridge. The square bore the date 1517 and this inscription:
I will strive to live
With love and care
Upon the level
By the square.
Thus, in 1517, the square was used as a symbol meaning much the same thing as it does today — morality,
honesty, rectitude of life and conduct. In fact, its meaning is so wellknown that the use of it has found its
way into everyday language. We hear that "he will treat you square" or "he'll give you a square deal." ,
The compasses (which is the singular "compass" in some Grand Lodges) are used as the symbol of restraint
and of skill and knowledge. As with other tools used in Masonry, use of the compasses as a symbol of moral
living is so ancient that we cannot determine its true origin.
In the ancient Chinese Book of History covering the period from the 24th to the 7th Century before Christ,
we read:,
"Ye officers of government, apply the compasses!" Another part of the same book refers to a magistrate as:
"A man of the level, or the level man." -
Confucius, in one of his public discourses, said that only at 75 years of age could he venture to follow the
inclinations of his heart without "fear of transgressing the limits of the square."
Mencius, the great disciple of Confucius, uses an even more direct and impressive statement. In Book VI of
his writings, we find these words:
"The Master Mason, in teaching his apprentice, makes use of the compasses and the square. Ye who are en-
gaged in the pursuit of wisdom must also make use of the compasses and the square."
We must assume that all candidates and, therefore, all Freemasons are seekers after light and searchers for
wisdom. If this be true, it follows that we should study the symbolism of our working tools to determine the
true significance they hold in finding that light or wisdom.
The 24-inch gauge and the common gavel are the tools of the Entered Apprentice Degree. The gauge teaches
us to allot our time; to divide out time into a portion for service of God and a distressed worthy Brother, a
portion for our usual vocation and a portion for refreshment and sleep.
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The common gavel in Masonry is not the familiar gavel which is generally used by chairmen of meetings,
although such a gavel is also used in most Lodges. The common gavel is hammer-like on one end and chisel
sharp on the other and was used by operative masons to smooth the rough places on a stone. It teaches
Masons to divest their minds of the vices and superfluities of life to fit themselves as building stones in their
spiritual building. It is the symbol of a means of perfection of the rough into the smooth.
The plumb, square and level are the working tools of the Fellowcraft Degree. The plumb reminds us to walk
uprightly before God and man. The square is the symbol of honesty and virtue- and the level symbolizes
equality and the dignity and worth of the soul.
The trowel teaches the Mason to spread the cement of Brotherly Love and affection.
These symbolic meanings of the working tools are nothing more than certain basic truths which, if practised
in our daily lives can form the basis for living a good moral life.
Expounding these explanations is well and good. Requiring the candidates to memorise them would be even
better, for unless we put these basic truths to work in our daily lives, our Degrees and the work in the Lodges
are nothing but empty forms.
Note that Freemasonry does not refer to these implements as merely "tools." It calls them "working tools."
To be of any lasting value, our working tools must be set to work in our lives and in our associations with
our fellow man. The possession of the finest set of carpenter's tools does not make the owner a carpenter. It
is only when he uses them to build something ornamental or useful that he becomes a true craftsman.
In like manner, our Masonry is useless to us until we put our working tools to work — until we accept as our
own that motto engraved on that ancient square in Ireland:
I will strive to live
With, love and care
Upon the level
By the square.
—Frank S. Tamsett
Kelly Lodge 1131.
What Education Means
Education does not mean teaching people what they do not know. It means teaching them to behave as they
do not behave. It is not teaching the youth the shapes of the letters and the tricks of numbers, and then
leaving them to turn their arithmetic to roguery, and their literature to lust. It means, on the contrary, training
them into the perfect exercise and kingly continence of their bodies and souls. It is a painful continual and
difficult work to be done by kindness, by watching, by warning, by precept, and by praise; but, above all, by
example. — John Ruskin.
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HAWKE'S BAY
NAPIER DISTRICT MASONIC TRUST
EXTRACT FROM FEBRUARY NEWSLETTER
Because of the absence of pressing business the Trust Board did not hold a meeting in Feb. The next meeting
is scheduled for May 17th.'
"Meanwhile, no word has yet been received from the Health Dept. on the matter of subsidy for Masonic flats
at Taradale. Maybe there is a general tendency in this department to hold up subsidies on projects as a means
of taking pressure off the Government in the demand for funds. "The Health Dept has asked that we build
single unit flats only at Taradale, but subsidy will not be affected by this. To this, the Board have agreed."
The local Press recently reported that the Napier City Council is to build a further 10 pensioners' flats. This
will help to relieve the pressure, but they will by no means meet the demands of pensioner's. I want to
express my thanks to Noel Slight, Ivan McKenzie and Gilbert Wood of the Trust Board, for the ready
assistance given in the weeks just prior to Christmas. Between them they cut stencils, cyclostyled minutes
and helped with typing etc. They certainly got me off the hook. This is typical of the ready co-operation of
some members of the craft when a need has to be met.
The future of Trusts such as ours is veiled in uncertainty. The Social Security benefits are wide. The Minister
of Health some two years ago appointed a committee to enquire into all aspects of care of the aged. Its report
is complete but so far its contents are unknown to all but the Minister and the Department.
But certain facts stand out in the N.Z. scene. The first major fact is that Government, by offering loan monies
for pensioner housing to Local Authorities at 3½ per cent interest, have placed responsibility for housing the
senior citizens squarely on the shoulders of local authorities. These loan monies are additional to subsidies
and it is interesting but frustrating to note that our Trust is charged 5 per cent for Government loan monies
for identical flats for identical purposes. The second major point is the danger, expressed by some in
authority, of entering into a field of care that is the responsibility of the Government itself and through it, of
Public Hospitals. Yes Brethren, we are indeed anxious to see the committees' report.
It is not without significance that we have a guide resolution on our books, I.E. to build no more flats whilst
interest rates remain high. At present we are looking at possibilities of (1) building flats without subsidy for
letting to Masons and their widows and (2) building flats of better than minimal pensioner standard for those
who, because of their own frugality in the past are now disqualified for a pensioner flat. Here we see a real
Masonic need — to help those who have helped themselves.
WAIKATO
On 15th December 1966, the death of V.W. Bro F. H. (Herb) Ibbotson deprived Freemasonry in the Waikato
and the Beta-Waikato Lodge No: 12 in particular, of one of its most ardent workers. It is not easy to say in
which sphere lay his best work for he spared no efforts nor time in any of his undertakings, whether in
visiting the sick, advising and helping the bereaved, attending to the duties of the numerous offices he held in
almost every degree, as well as in Grand Lodge and Grand Chapter.
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The following record shows the official positions he has held.
He was initiated into the Beta Waikato Lodge No. 12 on 8th October 1928 and was Master in 1938-39.
He was Secretary of his Lodge from 1939-1963 and again in June 1966 until the date of his death, a total
service of 25 years in this office.
He was a member of the Hamilton United Board of Enquiry for 25 years during which time he was President
for 12 years.
A member of the Board of Benevolence in 1949 and in 1955/6.
A member of the Board of General Purposes 1956-57. Grand Director of Ceremonies 1950.
Assistant Provincial Grand Master 1956.
He accepted the invitation to be Provincial Grand Master but had to decline owing to ill health.
He was appointed official representative of the northern Masonic Association and was responsible for the
collection of most of the money donated by the Waikato District including 24 Foundation members at £100
each.
He was Lodge Almoner for 10 years and was made an Honorary Member in 1965 for his services to the
Lodge.
He personally made much of the equipment, furniture and fittings in use in the Lodges and Chapters today.
In Royal Arch Chapter of New Zealand he attained the rank of Past Grand Superintendent of the Hauraki
District.
In the Knights Templar he attained the rank of District Grand Sub-Prior.
In the Degree of Secret Monitor he was a Foundation member and a member of the Governing Body
England.
In the Ancient and Accepted Scottish Rite he held the 32nd Degree and was a P.M.W.S. of the Waikato
Sovereign Chapter and also a P.G.C. of the Waikato Sovereign Council No. 24 of which he was Secretary at
the date of his death.
He will indeed be sadly missed and all who associated with him in Masonry must have been enriched by his
knowledge and wisdom.—J.M.P.
WELLINGTON
ULSTER LODGE NO. 62:
The principal business of the evening at Ulster Lodge regular meeting in February was a lecture by W. Bro.
R. W. Toomath who spoke on the early history of Ulster Lodge and some of the worthy Masons who guided
and fostered the Lodge over the years. W. Bro. Toomath asked the brethren to cast their minds back to
conditions in 1887 when the Lodge was formed. Communications with Wellington were very difficult, being
by horse or buggy along a Hutt Road which was a quagmire in wet weather and a dusty desert in dry, or by
whaleboat between Te Aro and Petone beach. Incidentally, the difficulty of travel at that time brings to mind
the story of the Master and Wardens of a London Lodge in the middle of the 18th century who were paying
an official visit to a Lodge in the country. They travelled by coach and on Hounslow Heath were held up by
a highwayman who ordered them to "stand and deliver." Fortunately for our ancient Brethren, the high-
wayman was also a brother Mason and for that reason sent them on their way without robbing them.
W. Bro Toomath gave some delightful anecdotes about some of the past members of the Lodge and also high
praise to some well known Brethren who are happily still with us. It is evident that W. Bro Toomath has
made a deep study of the history of the Lodge and also of Petone and must have done an immense amount of
research to get together the material on which he based his lecture, which was obviously enjoyed by all who
heard it.
In thanking W. Bro Toomath, the W.M., W. Bro L. A. Cameron referred to the long and faithful service that
he had given Ulster Lodge and said that he was sure he Was expressing the feeling of all who had heard him
that the lecture was well worth hearing and that the bright and relaxed manner of delivery was a delight to
hear.
The writer of these notes, who was proposed as a joining member of Ulster Lodge by W. Bro Toomath, has a
deep respect for his knowledge of Freemasonry and in particular of Ulster Lodge.—H.B.
NELSON-MARLBOROUGH NOTES
On Saturday Feb 25th the Bretheren of Waitohi Lodge No. 111, Picton, welcomed the Renown Lodge No.
218 of Wellington on their annual visit. The Master W. Bro T. O'Callaghan welcomed W. Bro J.
Livingstone, Master of Renown Lodge and 17 Brethren who had come to the sunny Marlborough Province.
W. Bro O'Callaghan handed the gavel to W. Bro Livingstone for the purpose of raising Bro Robert Taylor to
the third degree.
Renown brethren, accompanied by seven of their ladies were met at Ferry terminal by Waitohi brethren and
their wives. The ladies were taken for a drive to see the many beautiful spots around Picton while the men
folk had a run through the degree work at the lodge room. Later in the afternoon most of them congregated at
the lovely gardens and lawns of Mrs Doris Boustridge in Leicester Street where afternoon tea was served. In
the evening the ladies were entertained at the residence of W. Bro. and Mrs. Jones.
On Sunday the visitors were taken on a launch trip. Some fishing was indulged in, and lunch was partaken at
Bay of Many Coves on the lovely lawn of Bro. and Mrs. Hunt.
The visitors, looking well tanned and happy, returned to Wellington on the Aramoana.
On Saturday Feb 25th W. Bro Hill, Master of Whetu Kairangi Lodge No. 201 made a biannual visit to Lodge
Wairau No. 42. W. Bro F. Rankine, Master of the lodge received the visitors, and handed the gavel to W. Bro
Hill for the purpose of initiating Mr Roy Henry. In the refectory a Masonic drinking glass was presented by
W. Bro T. Glover who found it during a visit overseas. The Master of 201 was the first to use it, and the
Master of 42 reciprocated.
On Sunday the brethren went fishing down the Sounds, and called at Bro Wickes' house in Maroatai for
lunch. The Wai-Rangi shield for inter-lodge competition was won by Wairau. Prior to departure for
Wellington W. Bro Hill thanked the Wairau brethren for a very pleasant week-end.
Thursday 2nd March, the Marlborough Chapter Rose Croix No 206 met in the Masonic Hall, Blenheim when
Bro Lemming was exalted by M. W. S. F. Montgomery, assisted by 111, and Past M.W.S.'s.
The ceremony was carried out with dignity and solemnity. M.111 Bro W Girling thirtythird degree, carried
out the duties of the third point.
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CANTERBURY
There was a good attendance at the installation meeting of Tawera Lodge, at Oxford, North Canterbury,
when Bro. Ronald Ernest Meyer S.W. was installed as Master for the ensuing year. The ceremony was
performed by V.W. Bro. I.L. Tie, Asst. Prov. G. Master who was assisted by the officers of Provincial Grand
Lodge.
Grand Lodge was represented by Rt. W. Bro. R. Hepburn P. G. W. who mentioned that he had had a long
association with Lodge Tawera. Other Grand Lodge officers present included V.W. Bro W.G. King G.C. and
V.W. Bro. J.C. Hancox PG.C. and V.W. Bro. H. Dacre G.D.C.
V.W. Bro. Tie said that he had noticed that the Lodge had been fortunate in having lectures by experienced
and prominent brethren. The members would thus become well versed in Masonic teaching.
He said that the general condition of the Lodges should be watched, both as regards external and internal
matters. They should be prepared to some extent to advance with the times. This does not mean that ancient
customs should be changed, but some could be tidied up.
At Lodge Tawera recently Bro. W. E. Magrath was presented with his fifty years jewel by V. W. Bro. J. C.
Hancox on behalf of Grand Lodge. Bro. Magrath is the oldest member of the Lodge, and has given fine
service particularly in the capacity of Tyler over a long period of years. He is highly regarded, and members
expressed the hope that he would be able to continue his connection with the Lodge for a long time to come.
OTAGO
At the regular monthly meeting of Otago Kilwinning No. 143, on 2nd March, the R. Wor. Bro. W. W.
Mundy, Prov. Grand Master and Grand Lodge Officers paid a fraternal visit for the purpose of investing Bro.
D. M. Robertson with the Grand Master’s Order of Service to Masonry.
Bro. Robertson was initiated in Lodge Otago Kilwinning on 7th June 1928 at the age of 31 and has since
then been organist of this Lodge. He has also been organist for the Hiram Lodge No. 46 for 32 years and at
times has been organist to the Lodge Otago No. 7, The Services Lodge No. 237, and Lodge Maori No. 105.
He has also willingly extended his assistance to Lodge St Patrick No. 468 I.C. and has filled the office of
organist in that Lodge for over 20 years.
The Prov. Grand Master thanked Bro. Robertson for his long service and wished him well:— C.E.C.
SOUTHLAND
The first installation meeting for the new year in Southland was recently held at Lake of Ophir, No. 85,
Queenstown when twentyseven Officers of the Southland Grand Lodge accompanied their Provincial G.M.
into the Lodge room, which was, as usual, packed out. Visitors were present from near and far and there was
an excellent representation of Otago Freemasons. Sixteen Worshipful Masters were also present to witness
the installation ceremony so ably conducted by the Prov. G.M. and his G.L. Officers. Bro. Wm I. Anderson
was installed in due and ancient form and as expressed by him, it was an unforgettable experience. In spite of
the warmth of the atmosphere the brethren spent a most enjoyable evening and many had decided to remain
at least for a couple of days to enjoy the scenic beauties of the lake and the "Remarkable" mountains.
The brethren of Lodge Fortitude were recently favoured with a full scale invasion by the W.M., Officers and
brethren of St. John Lodge No. 64. who journeyed to the Port of Bluff to conduct a ceremony of initiation. In
spite of the fact that several officers were absent, the ceremony was well performed and the thanks, extended
to the visitors together with hearty congratulations, were well deserved. Unfortunately, there were no oysters
on the menu for supper, as the boats were compelled to return to port on account of high winds but, never-
the-less the refectory proceedings were first class and brought much favourable comment from the visitors.
The meeting of this lodge in January was also well attended, it being one of the few lodges which hold a
meeting during the first month of the year.
The installation meeting of the Murihiku Princes Rose Croix Chapter No. 36 was held on the last Saturday in
February when Ex. & Pert Comp. J. D. Walker was enthroned as Most Sovereign by V. 111. Bro. A. C. Ford
and his supporting brethren. Owing to the National Band Contest being held in the city, and the very high
temperature during the day, coupled no doubt with bowling matches, the attendance was not up to the usual.
It was worthy of note that every officer-elect was present to be invested. Visitors were present from Gore,
Dunedin and even as far as Wellington, eager to witness a very fine ceremony for which Southland Rose
Croix Freemasonry is noted. Ex. & Perf. Comp. J. D. Walker is well and favourably known throughout the
province and with a band of enthusiastic officers he is assured of all the help he needs to make his year in
office an out-standing success. At the conclusion of the installation ceremony the Soy. Grand Inspector
General, A. C. Ford, took the opportunity to present Ex. Comp. J. Berragan, I.P.M.W.S. with a jewel as a
mark of appreciation for the excellent services he rendered over the years and during the twelve months he
was in the office of Most Wise Sovereign. The Chapter was favoured with a visitor from Wellington who
was the 2nd oldest Companion in the Chapter, having been "perfected" in 1922. The oldest member is Ill
Bro. Wm Robison, a foundation member, perfected in 1919, now residing in Queenstown, the sole surviving
foundation member.
Lodge Winton No. 208 is having a bad time of late particularly in the death of W. Bro. James Dixon, a past
Grand Lodge Officer who was noted for the excellency of ritual work and for his enthusiatsm for the Craft.
His absence from Lodge for some years has been keenly felt by the older members in particular. W. Bro
Dixon had a leg amputated almost ten years ago but that did not prevent him attending lodge and taking an
active part in ceremonial work. It will be well remembered by those closely associated with him, the
courageous manner in which he faced the operation to remove his leg. When told of the necessity to do so he
demanded to know what they were waiting for and within three hours he was sitting up in bed, smoking a
pipe, joyfully telling his visitors that the pain had gone, but never letting on that his leg had been amputated.
Another good member of this lodge to pass to the Grand Lodge above was Bro. Gordon McGillivray, very
well and favourably known by his brethren. His passing at such an early age is deeply regretted by all.
Another Grand Lodge Officer, W. Br. Ned Eastlake, P.G.B.B. Secretary for many years of Lodge Winton
has been seriously ill for many weeks and like the other W. Bro. mentioned above, displays great fortitude
and is determined to continue to carry out his secretarial duties. All members of the Craft in Southland voice
the hope that W. Bro. Eastlake will be restored to good health to enable him to carry on with the work of his
preferment- and then to live a happy life in retirement, crowded with good health and enjoyment.
Taringatura Royal Arch Chapter started the New Year off in grand style by holding a picnic at Walter Peek
Station, across Lake Wakatipu from Queenstown. It was a case of packing tightly in to get across on the
Moana. The day was beautifully fine and mine hosts, Comp. Cliff and Mrs. Herron worked like trojans to
ensure that one and all would have a great day and they succeeded. This was the 2nd such picnic to be held
and by all accounts it certainly will not be the last. "Chatters from the Chapter" reports that with the holidays
behind, the children back at school and the apparent enthusiasm of the Companions, there is every indication
of members applying themselves to their lodge duties with renewed vigour thus ensuring a year of pleasure,
and progress. The first meeting of the Chapter was well attended and, being in the capable hands of three
good Principals, a most satisfying evening was had by the Companions present. Work for the year began
with a "Roll call" and the manner in which the members responded to the request was most encouraging,
well worth putting on the notice.
The eighth member from the Queenstown district was the candidate for the ceremony of exaltation to the
sublime degree of the Holy Royal Arch. These members are very good attenders in spite of the 70 odd miles
they have to travel each way to attend a meeting. When the time arrives for the Queenstown members to say
they can support a Chapter of their own, it will have a very strong Taringatura flavour.
The Scribe who contributes "Chatters from the Chapter" has been discharged from the Seddon Memorial
Hospital where he has been an inmate for two weeks. He has unstinted praise for the treatment and attention
he received while hospitalised which he most emphatically states has been the means of his complete
recovery.
Obituary
Bro. George Alty.
We regret to report the sudden death of Bro. George Alty of Lodge Riccarton No. 276. who was well known
as the tall and genial Chief Superintendent of Police at Christchurch.
Bro. Alty was initiated in Lodge Riccarton in 1945 and subsequently took office and reached the position of
Junior Deacon. On his transfer to Dunedin he relinquished office in the Lodge but retained his membership.
He attended the meetings of Lodge Riccarton regularly after his return to Christchurch on promotion as head
of the Christchurch Police District.
Bro. Alty was highly esteemed by the Brethren of Lodge Riccarton and by his many other Masonic friends.
His son Bro. P. J. Alty was initiated in Lodge Charles Flavell No. 378 about two years ago and the Brethren
of Lodge Riccarton attended in force on that occasion as a tribute to Bro. George Alty.
Bro. George Alty's funeral was attended by a large number of Brethren of Lodge Riccarton and other
Lodges, including many Police Brethren. The service was held at St Giles Presbyterian Church, Papanui, and
was conducted by the Rev. R. W. Simpson, who paid a very fine tribute to Bro. Alty. The lesson was read by
the Commissioner of Police, Bro. C. L. Spencer.
At the service at the Crematorium at Johns Road Christchurch, the lesson was read by W. Bro. A. C. Winter,
Master of Lodge Riccarton No. 276.
W. BRO. F. H. WRIGHT P.G.D.
Ceased Labour 21st February 1967.
We record with regret the death of W. Bro. Francis Henry Wright, a Pastmaster of the Masters' and Past
Masters' Lodge who ceased labour on 21st February 1967.
W. Bro. Wright was initiated in Lodge Shirley No. 263 in 1931 and was installed as Master in 1946. He
served as Preceptor of his Lodge from 1950 for a long period.
In the Provincial Grand Lodge of Canterbury he was President of the Provincial Board of General Purposes
in 1953.
In Grand Lodge he was a member of the Board of General Purposes and on one occasion deputised for the
President of the Board at the Annual Communication of Grand Lodge. He was elected as Junior Grand
Deacon in 1960.
He was actively associated with the formation of Lodge Mairehau No. 391 of which he was a Foundation
Member in 1956.
He was elected an Associate Member of the Masters' and Pastmasters' Lodge in 1942 and a Full Member in
1948. He was installed as Master in 1956.
In Royal Arch Masonry, W. Bro. Wright was exalted in St Augustine R. A. Chapter in 1932 and was
installed as First Principal in 1940. He was the Foundation First Principal of Shirley R. A. Chapter No. 86 in
1948 and has been active in the Side Degrees in both Chapters for many years.
In Grand Chapter he was elected Grand Scribe N. in 1952, as Chairman of Supreme Committee in 1954 - 55
and as Grand Superintendent of Canterbury in 1957 - 58 59. He was subsequently elected as Third Grand
Principal of Grand Chapter in 1965.
His sudden death at a comparatively early age was a great shock to his many Masonic friend's, and their
presence in large numbers at his funeral was a very fine tribute to his memory. W. Bro. Wright was held in
high esteem by his many Masonic friends and his death has deprived the Craft of a very capable ritualist and
administrator.
Getting Something Out
Once in a while some uninterested Mason may be heard to say: "I think I will take a demit. What am I
getting out of Masonry?" Our first impulse always is to enquire: "Well, what? What do you expect?"
It is always legitimate for any person who has entered into any sort of an engagement to stop in the midst of
things and ask: "Am I getting out of this what I have the right to expect?" To make the inquiry in regard to
Masonry is not only natural but also shows sagacity. Attending every contract there are certain conditions
having bearing on the case. What primary representations and promises were made? Have they been fulfilled
by all parties concerned? If not, which party has been negligent or unfaithful? How may the situation be
righteously adjusted? If adjustment is impossible, what is the best course to pursue? All these questions can
be asked of Masonry as appropriately as of any other organisation of men.
The trouble with most uninterested or dissatisfied Masons is that they did not carefully digest the prospectus
(if we may call it that) of masonry, or listen understandingly to preliminary conversation. They read too
much into the contract that is not there at all. They have heard that Masonry promises this or does that, and
have taken no pains to inform themselves as to the facts. They enter the institution under a false impression,
expecting to gain worldly advantage, obtain new customers, borrow money if they need it, or have their
family taken care of if anything should happen to them.
No such representations were made to them at any time by anyone in authority. They came to the Lodge as
candidates and agreed they were "unbiased by improper solicitation and uninfluenced by mercenary or other
unworthy motives." At the same time they averred that their desire was for knowledge and they had a sincere
wish to be serviceable to their fellow men. Not a word was there about monetary return, any kind of
preferment, providing of amusement, or Masonic liability in case of misfortune.
Masonry cannot justly be held to have defaulted in any of its agreements. It has not deceived, or even be-
fogged, anyone. Dissatisfaction must be due, therefore, to some shortcoming on the part of the other party to
the contract. Perhaps he was not entirely "uninfluenced by mercenary or other improper motives." It may be
that he was not so desirous of knowledge as he thought he was, on that his "wish to be serviceable to his
fellow men" was not so deeply rooted as he wanted the rest of us to believe. If he has persistently deceived
himself, he can make adjustment by ascertaining exactly what Masonry promises and what he has the right to
expect.
Masonry endeavours to remake men. If he considers the task in his own particular case too much for him or
impossible of accomplishment by the fraternity, the best course for him would be to give it up. Its object is to
build character, but if he thinks this not worth while, then the sooner he retires the earlier the Lodge will be
relieved of labour insofar as he is personally concerned. But if he is intent on self-improvement, of
association with those of like desire, of fraternal intercourse and friendly works of charity and helpfulness,
then he had better dismiss from his mind the idea of retiring and get into the harness with the rest of the
faithful to labour unceasingly for personal betterment and the uplift of humanity in general. Then will he
really get something out of Masonry — by putting something into it. —Masonic Chronicler.
Sacred Plants
In the legend that tells of the discovery of the mangled remains of Osiris by the sisters Isis and Nepthys,
which they discovered at the brow of a hill near which an erica, or heath plant, grew, after the Mysteries of
Osiris were established to commemorate the loss that Isis had sustained, the plant erica, or heath, was
adopted as a sacred plant in memory of its having pointed out the spot where the mangled remains of Osiris
were concealed.
That legend is probably the oldest record of the use of a plant for the same purpose as the sprig of acacia.
In the Mysteries of Dionysius the ivy plant was used. The Dionysian Artificers are said to have been a
Masonic Guild, with secret signs, existing in Phoenicia at the time of the building of King Solomon's
Temple.
The Druses of Mount Lebanon claim to be descended from these Phoenician Masons who assisted to build
the Temple. A system of Masonry exists among them, to which only people of their nationality and faith are
admitted. In the Mysteries of Adonis, the story was told that when Adonis was slain by a wild boar, Venus
laid out the body on a bed of lettuce. In memorial of this incident, lettuces newly planted in shells of earth
were carried when the funeral rites were performed.
In the religious rites of the Egyptians, the lotus plant was also used. This plant, which is indigenous- to the
country, was made the symbol of initiation or birth into celestial light. In the papyrus of Ani, the four
children of Horus are shown emerging from a lotus flower.
The lotus was regarded as a sacred plant and used as such in the Brahmanical rites of India, and was
considered as the symbol of their elemental Trinity, earth, water and air — because as an aquatic plant it
derived its nutriment from all of these elements combined, its roots being planted in the earth, its stem rising
through the water, and its leaves exposed to the air.
The mistletoe figures conspicuously in the Scandinavian Mysteries. Holder shot his brother Balder with a
mistletoe arrow, which inflicted a fatal wound from which Balder died. Ever afterwards the mistletoe was
revered as a sacred plant, consecrated to the powers of darkness.
An important rite among the Druids was to proceed annually into the forest in search of the mistletoe, which
being found was cut down by the Arch Druid, and its parts, after solemn sacrifice, were distributed among
the people.
In the Mysteries of Greece, the initiated candidate was crowned with myrtle, because the myrtle was sacred
to Persephone, the goddess of the future life. Aeneas was supplied by the Sibyl with a golden branch before
proceeding on his journey to the infernal regions.
Among the nations of antiquity, it was common, by peculiar plants, to symbolise the virtues and other quali-
ties of the mind.
Thus the olive was adopted as the symbol of peace.
The quince, among the Greeks, was the symbol of love and happiness, and hence in Athenian marriages the
bride and bridegroom were required to eat a quince together. The palm was the symbol of victory, the rose-
mary, a symbol of remembrance, while the parsley was consecrated to grief.
Many years ago, when the writer was in the Southern Seas, it became necessary to hold a palaver with the
people of Tanna. At that time of day, Tanna was cannibal and its people savage. We called at Mallicollo,
where there was a Wesleyan Mission Station, and obtained the services of a native teacher to act as
interpreter. He advised us to cut branches of trees and fasten them out on the end of the flying boom and out
at the ends of the yards (sailing vessel) as this was regarded by the islanders as a symbol of peace.
In the Aenid of Virgil, pages 5, 8 and 9, were read that in order to avoid the horrors of the Trojan War,
Priam, King of Troy, sent his son Polydorus, to the King of Thrace, loaded with wealth. When the war went
against the Trojans, the Thracian King murdered Polydorus and buried him on a hillside.
After the conclusion of the Trojan War, the Trojan Aeneas visited the Thracian coast and reclined on this
same hillside. In order to assist him to rise, he grasped a myrtle bush, which came away from the ground, re-
vealing the body of Polydorus.
"Scarce dare I tell the sequel: from the womb
Of wounded earth, and caverns of the tomb,
A groan, as of a troubled ghost, renewed
My fright, and then these dreadful words ensued.
Why dost thou thus my buried body rend,
O, spare the corpse of thy unhappy friend,
Spare to pollute they pious hands with blood:
The tears distill not from the wounded wood;
But every drop this living tree contains,
Is kindred blood and ran in Trojan veins."
Forty-eight lines describing this incident should be interesting reading to M.M..'s.
There is no more brilliant green than that of the acacia. According to the legend, its roots were planted in
corruption, and to us it thus symbolises the resurrection of the soul from the mortal husk which once
contained the man. Therefore it is to us a symbol of the Resurrection, and for this reason is thrown into the
grave of a departed Brother when he is buried with Masonic ceremonies. The acacia tree was in ancient
Egypt peculiarly associated with the soul, and with Osiris as God of the Resurrection. According to the most
ancient accounts, it was an acacia which grew up and enclosed his coffin. It may be mentioned, also, that the
sacred character of this tree is not by any means peculiar to Egypt; in Patagonia and in Arabia, for instance, it
is regarded- as the intermediary between this world and the next, and any acacia near a village is always
loaded with offerings.
In India and many parts of Africa its wood is essential for the ceremonial making of fire by friction, and it is
the Shittim wood of the Old Testament, of which the Ark and Tabernacle were made.
THE FREEMASON.
Musician And Mason
On 8th December, 1965, the world celebrated the 100th anniversary of the birth of Jean Sibelius, the famous
Finnish composer and Mason, who enriched our musical literature with 10 symphonic poems, 7 symphonies,
a violin concerto, a string quartet, orchestral works, incidental music and numerous songs and miscellaneous
pieces. This illustrious Brother was a member of Suomi Lodge, No. 1, Finland, and what follows is a tribute
to an outstanding man and Mason.
What manner of man was this whom the world honoured on the 100th anniversary of his birth? One of the
most eminent musical creators of the world, the greatest symphonist of our day — what was his philosophy
of life?
A musical solitary, who preferred to let his works speak for him, he was a difficult subject for biographers.
Karal Ekman's "Jean Sibelius: His life and personality" is authentic, but incomplete as Sibelius was reluctant
to have much of his personal life known and insisted on Ekman suppressing a good deal of the original
volume. A psychological reason for his extreme reticence might have been the restricted, repressed life that a
citizen of a tiny country in the shadow of a mighty country must perforce lead. Open expression, open
discussions are luxuries one cannot afford.
A key to his character might be the strong appeal which Freemasonry made to him. His way of life was an
example of Masonic percepts, characterised by a generous sympathy for all humanity. Although the political
facts of life confined him most of the time to a rustic villa in a deep forest, within six degrees of the Arctic
Circle, his spirit reached out to all suffering, struggling mankind, guiding them to rich, new paths of promise.
His voice was affirmative, optimistic. In times of terrible hardship he helped his own people and, in
strengthening them, inspired all. He placed his gifts at the service of contemporary problems during the years
of oppression.
Another characteristic, which the wives of Masons can testify is Masonic, was described by Fru Sibelius: "It
seems in the evening he does not want to rest. He is incredibly alive. You can see him striving upwards. He
lives at a great pace, intensely and energetically. His capacity for work seems unfailing."
Masonic, too, was his strain of independence. Despite limited finances and lack of press agents, he made his
own way with the strictest self-discipline. He preferred to choose people in his life according to the exchange
of ideas, not the benefits they could offer him. "My attitude," he once said, "has never been an active one
when there was a question of clearing the way for my music; I have always preferred to let my works speak
for me."
Sibelius' faith was indomitable, marked with strong optimism. He believed in life's ever-renovating power,
the manly attitude toward existence. "This life that live so infinitely is a feeling that must stamp everything I
compose."
In his seven great symphonies we find Sibelius self-searching, in quest of himself, through periods of Sturm
and Drang, romanticism, pessimism, to inner harmony and confessions of faith in his three last symphonies.
Toward the end of his long life (he lived to be 91) he said "When you have lived as long as I, and have seen
one tendency after another being born, blossom and die, you are inclined to take up a less decided position.
You prefer to search for what is good, wherever you can find it.-
Sibelius was made a Mason in 1922 in the first American Lodge in Finland (Suomi Lodge 1), with the
visiting Grand Master of New York, M.W. Bro. Arthur S. Tomkins, presiding as Worshipful Master. Later,
as Grand Organist of the Grand Lodge of Finland, Sibelius composed nine vocal and instrumental pieces
which were presented to the Grand Lodge of New York by the Grand Lodge of Finland in 1935. The
manuscript is bound in brown leather, with two interlaced triangles and the title. "Grand Lodge of the State
of New York" stamped in gold on the front cover. The presentation page bears the seal of the Grand Lodge
of Finland. Two title pages each contain a Sibelius signature.
Brother Sibelius was elected a Fellow of The American Lodge of Research in 1935, and in 1938 he was
awarded the Grand Lodge Medal for Distinguished Achievement.
"There are many great orders," he once said, "such as the Masonic one, where great music would enhance the
effects, the moral teachings, which are so beautifully set forth in words, and would be still more beautifully
set forth if these words were clothed in music."
What tribute to this creative giant could be more fitting than the ceremony of the constitution of Sibelius
Lodge 1167, under the Grand Lodge of New York on June 25, 1965? Past Masters of Finnish extraction, W.
Bro. Arvo E. Lainen, W. Bro. Wesley A. Ketonen, W. Bro. Paul A. Kuulsisto, and Bro. Erik Sundberg,
became the first Master, Senior Warden, Junior Warden and Treasurer of the new Lodge. The impressive
ceremony was performed by M.W. Bro. Clarence J. Henry, Grand Master of the State of New York.
In continuance of celebration of this great undertaking during "Jean Sibelius Centennial Year" a delegation
of Finnish Masons came to America by chartered plane. Another important event was the "Sibelius Music
Night" of the Sibelius Lodge at Masonic Hall on October 2. Featured in this musicale was the Lehrovaara
Family Orchestra from Finland in a Jean Sibelius musical programme.
Moral Victory
Let a man be careful what he desires unconsciously today, for tomorrow he may get it, and the price he pays
for it may mean the defeat and ruin of everything he unconsciously desired. Moral victory lies in teaching the
deepest desires of our nature to serve the highest ends of life, Our characters are the sum of our answered
prayers; they reveal today what we have been really asking, desiring, pursuing in the days that have passed.
For what a man is speaks louder than what he says, and his reigning desire is an unceasing prayer the answer
to which is inevitable.
Having one Father we are united, to the last man of us, forever. No man liveth unto himself, no man prayeth
unto himself, not even when he enters the closet of his heart to pray to the Father in secret. Not my Father,
but "our Father," must be his prayer, each one praying for all, and all for each one. This is the Prayer of
Brotherhood, in which no man will wish to ask anything for himself that he do not ask, with equal fervour,
for all his fellows. Only when he resolves to share the fate of his fellows, light or no light, heaven or no
heaven, do the heavens open and the light eternal shine round about him.