The Distinguishing Characteristic
Charity is not simply a matter of the cheque book, though indeed the cheque book has its place in the
exercise of charity. Charity is the attitude of mind and heart which involves concern with the welfare and
happiness of other people, and sometimes its principal manifestation has nothing to do with money, but a
good deal to do with time, which some can spare less easily.
The standards of the Craft do not change with economic fluctuation, although needs for Charity sometimes
do. Our politicians of all parties have often been accused of giving New Zealand a Stop-Go economy, by
which appears to be meant that we have alternating periods when little in the way of consumer goods is
refused us, followed by periods when the intake of consumer goods is drastically and dramatically reduced
so that the citizen Who has been able to accustom himself to a considerable degree of self-indulgence,
suddenly finds himself faced with shortages of commodities, of which the most significant is the shortage of
money.
This no doubt is a presentation of the facts which has in it some considerable element of truth, and it is not
for us to attempt to assign the blame. What we do require is to see that the Craft's organised charities are so
designed that temporary fluctuations in available funds do not frustrate or too much attentuate the fulfilment
of the original purposes, and to ensure that the exercise of our own benevolent instincts is not allowed to
cease just when what we can do as individuals becomes important. It is easy to help when money is plentiful
and everyone else is helping; it is not so easy when one is beginning to feel the pinch, and yet this is the very
time when even small help does most, when even a slight Withdrawal leaves an important gap.
There is always room for the exercise of charity; if there were not, there would be no more need for the
Masonic Craft, which was formed and is practised for the manifestation of man's goodwill towards his
fellows.
Social Security funds may grow and replace work the individual used to do; there will always be room for
the exercise of benevolence. The poor we have always with us, and this is so in the most opulent of welfare
states. The poor, the widow, the fatherless; in each case the more fortunate can always find a means of doing
something to improve the lot of the less fortunate. At a time like the present money is important—It matters
that we keep our contributions art last year's level instead of paring them down a little, as we may very well
be tempted to do. Companionship and help, in appropriate circumstances, are also of the first importance,
and one of the traditional duties of the Freemason is to find means for helping those who need help, with our
own Brethren and their dependents ranking high among those entitled to claim.
Politics is a subject we do not dispute about in a Masonic environment, and for obvious reasons—harmony
might be disturbed where harmony should be preserved. No matter how we may differ on political matters,
we ought to be able to meet those who disagree with us, but whom we know to be generally well disposed,
and who know us to be sincere and concerned, without any risk of a flaring up of hostility. For most of us the
end of existence is the same: the bitterness is concerned with the means. In our human fallibility each of us
chooses his own path, and each of us is inclined to write down and disregard the path chosen by anyone else.
Within the Craft, we are careful to avoid discussions on these topics when they are of such a nature as to be
likely to impair the harmony engendered by our pursuit of the same objective.
The Homes of the Craft will be in need of support this year. It would be a great shame if, because the general
economic wind is blowing a little colder, what we do in this respect, little enough in human terms in all
conscience, had to be pared down or reduced in quality or quantity. In one part of the Dominion the principal
Masonic building requires replacement, and is being replaced. The craft does not want to transfer the burden
to posterity, and the establishment of a new building is well within the power and capacity of the Craft of
today. It would be a pity if there were any hesitation in picking up the account. This is something we can
well afford, something we ought to afford, so that succeeding generations, instead of being faced with
morgage payments on premises which have been in existence for some time, will be able to devote their
funds to the primary purposes of the Craft, those purposes we sum up within the connotation of the word
Charity. Charity, no Freemason ought to need to be reminded, means simply Love—Love in the widest and
most comprehensive sense, and it is the Craft's main purpose.
The Tyler's Toast
One thing that really impressed during a recent visit to a country lodge was the manner in which the Tyler's
Toast was honoured. You could have easily heard a pin drop — the Toast was given in a quiet, firm and
dignified manner — it was honoured so quietly that not a sound was heard of glasses being replaced on the
tables. One could not help feel that this Toast really meant something to the Brethren of that Lodge.
Sad to say those previous comments cannot be said of all our lodges here in the city and suburbs — too often
you can hear a whispered conversation — a final gesture of merriment — and quite a disturbing noise of
cups and glasses being replaced upon the table.
This toast is meant to have a dignified air — it should really mean something to every Freemason — it
should be never taken as a matter of form as it is so often accepted. This is one period of our festive
proceedings in which we acknowledge the necessity of Benevolence, and a ready acceptance to carry this out
when ever required.
Many of our Brethren are reduced to the lowest ebb of poverty and distress through no fault of their own.
Many a Brother is sick and needs the support of well-wishing members of the Craft. Assistance can also be
required other than material help, and when this material assistance cannot be given, even a thought of
remembrance can play a big part in the mental attitude of the sick Brother.
You will particularly note that the toast expresses the thought "to all poor and distressed masons" — not just
those in your own lodge, or Constitution — it quite definitely states "all" — this makes the field of service so
much wider and nominates our universal compassion for all Freemasons throughout the world.
We are proud to nominate that our Order expresses Brotherly love on a world basis, and this includes those
not so well placed as ourselves. This must be one of the distinguishing characteristics of us all. How this
benevolence is distributed matters little.
The benevolence of the Craft is intended to be a supplement to, and not a substitute for, what is already done.
The Toast is honoured at every meeting at the- close of the Festive Board for a very good reason. It serves to
remind us that although we have enjoyed the festivities that we are also fully aware of the needs of others.
We lose so many members through thoughtlessness and lack of consideration.
Next time you honour this Toast, remember it has a very deep practical background — nothing symbolical
about it. The Toast demands action, not just lip service.
NEW SOUTH AUSTRALIAN FREEMASON.
55.5 Million In Masonic Charities
There are approximately four million, three hundred thousand (4,300,000) Masons in the United States.
These men contributed last year approximately one hundred, fifty-two thousands ($152,000.00) dollars daily
or more than fifty-five million, five hundred thousand ($55,500,000.-dollars through their various charities
such as local charity committees, boards of Masonic relief, hospitals and nursing homes, student loans and
scholarships, eye foundations, etc.; more than 60 per cent of these charities went to those who had no
Masonic connection whatsoever.
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.
A. H. Butterfield, 40 Ashlynne Ave. Papatoetoe.
D. J. Cannell, R.D. 7, Te Puke.
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.
Max McGregor, 5 Clarence St., Devonport. N.1.
F. W. Julian, Niho Niho.
A. O. Lloyd, Wairoa Rd., Tauranga.
H. A. Lowe, 36 Bridge St., Kilbirnie. E.3.
J. Macfarlane, 20 Maire St., Lower Hutt.
V. H. Morris, Arbuckle Rd., Hastings.
L. Nehua, 14 Charles, Cres., Putaruru.
R. E. Paterson, Ranfurly.
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.
P. H. Tomlins, 134 Mungavin Ave., Porirua.
M. N. Velvin, Dittmer Tce., Military Camp Papakura.
F. A. Whale, 39 Golf Rd., Paraparaumu.
Freemasonry And The Atomic Age
PART OF AN ADDRESS BY V.W. BRO. G. W. SOAL, P.G.LEC.,
TO PROV. G. LODGE OF CANTERBURY
As President Johnson has said, "We live in a world that has narrowed into a neighbourhood before it has
broadened into a brotherhood." This is where we might have come in, but despite all our talk of brotherhood
there are still hardly more than 2 masons in each 1000 of the world's people; and recent figures show a
world-wide trend of decreasing numbers. Our own position is sufficiently alarming. Since 1958 a regular
gain of over 1,000 a year has steadily fallen to losses in 1964 and 1965. Some prescient brethren saw it
coming, but not until the plus became minus were most of us jolted out of our complacency to think about it.
Fewer initiates affect the age-compostition of the Craft by increasing the proportion of old men in it. This
may be slower than a stab in the back but, since even old masons fade away, the end result is the same.
Still more serious is an increasing loss by resignation. In the last four-year period 4741 resigned. Even if we
deduct all joinings in that time (some must come from other Constitutions) this meant a net loss of 1900 to
which must be added 638 struck off—enough, had they remained members, to have eliminated all losses and
made by now a record total. Each lost member whom we have investigated, initiated, passed and raised poses
a prima fade case against us, and it is no defence to blame a "mad, mad, mad world" entirely, for he has
already shown his freedom from that by joining. Therefore, while we admit, like Kamenev in Morris West's
famous novel, that
"We are caught in the current of history. We can tack across it, but we cannot change the direction of the
flow," and admit also that not only worldly but also more worthy influences impose upon us all today an
intense competition in time, money and inclination between one activity and another, there still remain
pertinent charges to answer.
Understanding the reluctance of men to join and stay does not mean that we can pursue a policy of "masterly
inactivity". Putting our house in order is an essential preliminary to redemption of losses and future progress;
and progress there will be. Mankind will survive its current unease to rise sooner or later in a new
Renaissance of the spirit from present darkness and dangers. It may not be our world, but Masonry will still
have an honoured place and honourable tasks in it. We must confidently prepare for that time and make it
true than either Hotspur or Chamberlain could that "Out of this nettle, danger, we shall pluck the flower,
safety."
Lasting improvement will come more readily if, as we are taught, we act with caution, holding the scales of
Justice with equal poise for both our Craft and its critics, being enthusiasts for neither reaction nor reform.
We need not exaggerate them, nor allow concern for our troubles to lead us into panic or ill-considered
action detrimental in the long run to the Craft. Clear thinking, resolution, perhaps some reformation are
needed, but we must keep a sense of proportion.
Freemasonry has been in the Doldrums before, and found fair winds to follow. It has lived through great
crises — the Revolutionary Era, for instance, "a time to try men's souls," as Paine wrote, must have seemed
to Brethren then as bad as ours does to us, but Masonry lived on. The first Grand Lodge was founded in the
time of great social unrest, and was but 50 when the inventions of James Watt began the Age of Steam with
its tremendous changes, but Masonry grew on; as it has through oil and electricity, and will through the
Atomic Age.
Recession in numbers is unfortunate because numerical strength is a popular measure of progress; but
progress has other forms. Have we forgetten how often we have said, even when we grew by 1000 a year,
that quality is more important than quantity? It is better far to prove our words than eat them. Since for a
time we have not more men to put into Masonry, let us at least use that time to have more men practising
Masonry, spread more effectively the cement of brotherhood that does not always as it should unite us into
one sacred band, and make this time of recession a time of consolidation, The unforgiving minutes slip by,
and opportunity lost may not recur.
Our failure to produce good leaders has been blamed for diminishing interest, poor attendances and many
other weaknesses. As this was fully discussed recently in all its aspects, I shall only here recommend
strongly that all. particularly if approaching the chair, make full use of any training in Lodge administration
and masonic duty that may become available. Indeed, recovery, and improvement may well lie between the
inspiration and labour of good leaders, even of dedicated average ones, in our Lodges, and the revival of
each masons efforts to study and practise Masonry — not a temporary flare-up of masonic evangelism but a
re-kindling of our faith and fire in purposeful sustained inculcation of principles within the Lodge and a more
constant practise of them out of it, a reaffirmation and re-dedication of us all, leaders included, that will
prove anew to the world the happy and beneficial effects of our institution, on which alone rest that
favourable opinion on which we depend for restoration and increase. That is of the heart, and essentially in-
dividual; and it is implicit in all my comment on particular cases. The impression of masonic decadence
given by apathy, lip-service, the divorce of practice and teaching, occasional confusion of self-rightousness
with virtue and self-importance with dignity, and opportunities lost to more progressive societies, would
soon be erased. The false idea that membership has a business, privilege or snob value would diminish;
fewer would join from wrong motives and more of the right men would wish to. We would be "doing our
job", and the challenges of the times and of competition be answered, and vexed questions like solicitation
and publicity solved in an improved public image. I could say more on these and on other matters of concern,
but even had I time I could not improve on the excellent comments already recorded by abler men in the
Transactions of our research lodge, to which I commend and beg your earnest attention.
However, a few moments on one group of criticisms may not be wasted. Masonry is said to be an
anachronism in this modern world, old-fashioned out of date and not moving with the times, criticism not all
new to the Craft, but encouraged by today's unrest. If belief in God and in the simple, time-tested virtues are
anachronisms we should rejoice in being old-fashioned, along with many others who still find those beliefs
acceptable. It is not being old-fashioned that keeps men from us. but letting ourselves think we are, and the
consequent ambivalence of our example. If they think our customs, traditions and symbols out of date, our
critics entirely misunderstand their purpose. Patriotism was old-fashioned before the war, but common
danger made it up-to-date again.
The best part of Masonry is unchangeable; but moving with the times implies continual change. Some
changes may be desirable, but too much modernisation in streamlining ceremonies or re-writing the ritual in
modern speech ("Man, that would really send them!") might well mean that as soon as the slimline goes out
more change would be demanded. Moving with the times has been an argument for Masonic publicity.
Ignorance has certainly riddled our public image with misconceptions, and our own members often know
little of our corporate activities, but I seriously doubt either can be permanently improved in this way. Hence
I await with interest and some concern the report on publicity shortly to come before Grand Lodge, hoping
that all checks and balances will be well considered and a wise decision reached.
Being old-fashioned, Masonry is said to appeal no longer to younger men who tend to regard it as
"something only for Dad." As son and grandson of masons and 40-odd years a father I am tempted to retort
with just a touch of crabbed age, but must remember that to the modern young man who wants to be "with it"
Dad is a "square", and realise his wish to avoid the same geometrical opprobrium. The failure of song to
follow fathers in the craft, sometimes cited in support of this argument, is naturally disappointing. The
reasons of most sons will be quite valid, and for many this means only deferred action; but in some cases
there may be moral, as where the father's Masonic example has been imperfect, or home and fatherhood have
suffered neglect from too frequent absence on Masonic affairs, against which .the warning "without
detriment" is given to us all, Perhaps fewer young men do join now, but some still do — I know a number of
good masons under 30— and more will when they grow, as they will, a little older; and I do not remember
that Masonic appeal was ever as great to them as to the more mature. Today, too, men tend to marry earlier,
and incur responsibilities that delay the possibility of membership; and possible "wild oats" take a little
longer to sow.
Where the heart has its reasons they are usually complex, making the nature of our present and future appeal
to young men difficult to analyse, but I suggest some for your consideration. Some may be influenced by
only one reason, others by several in varying combinations; but all will be influenced in some degree by that
example I have already so much emphasised: the bearing of individual masons in the community.
Men are instinctively gregarious, as can be seen in their self segregation at any country dance, and a society
for men only will always attract them, especially when, as in Masonry, men of all ages, all walks of life,
without distinction of race, creed or wealth, meet and mix together in a warm and friendly social atmosphere.
Some will be drawn by the idea of brotherhood, seeking and promoting friendliness and understanding,
sharing a-common universal faith and point of view. Many young men do desire to be of service, to have
aims beyond the daily task, to seek knowledge and virtue for mutual improvement, to share in benevolence.
Some will be attracted by curiosity, not necessarily a bad motive, others by our antiquity or our history, by
the attendance of masons at Church or funeral, bound by ties of faith or sorrow as well as brotherhood; some
by the mistaken thrill of joining a secret society, their Tom Sawyer instincts soon to be satisfied by the
sharing of our few secrets and the mystic tie of our brotherhood. For many a strong appeal will be the
contrast with the hurly-burly world in the orderly, dignified, yet warm and friendly sanctuary of a good
Lodge where a man can be at peace with himself and his brethren and where all strife and contention from
without is excluded. If we can maintain the many-sided appeal of the Craft, there will always be men to
respond to it. To help us maintain it, perhaps we can formulate a new allegory of inspiration veiled in atomic
symbolism.
The individual Lodge has always been, and still is the cradle and nurse of Freemasonry. In it we first saw the
light, received our infant nurture and were educated in the principles and tenets of a noble system of
morality, and every meeting in it is a refresher course. Thus each Lodge is, or should be, a powerful Masonic
reactor, in which we, as its component elements, can be transmuted by controlled chain-reaction into
masonic isotypes capable of- radiating true masonry in warmth of brotherly love, sympathy for others, and
understanding of truth, amongst our brethren and our fellow-men. If we do not inhibit that radiation by
leaden shields of apathy, want of faith of weakness of purpose, we shall ourselves set up such a chain-
reaction as will restore the balance between our teachings and our practice, assure the future of our great
institution, and benefit the world.
Finally, Brethren, as I have said a good deal about younger men, may I quote an inspiring passage from a
speech delivered in West Berlin two years ago by that well-known young American Senator. Robert
Kennedy:
"The torch still burns, and because it does, there remains for all of us the chance to light up the
tomorrows and to brighten the future. For me, that is the challenge that makes life worth-while."
May it be for us, too. the challenge that makes Masonry worthwhile.
Masons Must Turn The Tide
There is a "What's the use" attitude today, which in effect expresses a willingness on the part of many to
cancel as worthless the moral fibre of man, to push aside honesty and integrity as virtues which have lost
their meanings, and to dismiss as outmoded and oldfashioned attachment to duty.
We discuss the irresponsibility of youth, but we fail to understand that the conditions which we deplore
represent the thinking of those who are not young.
Welfare has lost its true meaning. No longer is the word associated with the ideal of personal concern for the
less fortunate.
We accept corruption and graft in high places, even to the point of admiration for those who are "smart"
enough to get by with it.
Masons must turn the tide. Although we often use the expression Masonic Education, we must also speak of
Masonic Consciousness.
Patriotism, personal integrity, self-respect, loyalty to country. moral responsibility, unswerving faith in God
— these must again be the dominant strength of America if we are to defeat the fatalistic philosophy of
"What's the use."
As Masons who 'have learned the true purpose of life, who have studied under a system that has stood the
test of time, and as men who hold dear those things which account for the greatness of America, we must
understand the present dangerous trend and proceed with confidence and courage in an effort to have old-
fashioned virtues enthroned again in the minds and hearts of the people. —Masonic Messenger.
Courtesy
Courtesy is commonly regarded merely as politeness, but it actually goes far deeper than that. Politeness
represents surface indications and may be misleading and deceptive, while courtesy emanates from the heart
of an individual, and one of its first requirements is sincerity. No one can truly be courteous without being
sincere. Hypocrisy and courtesy are the most deadly enemies of each other. A strong manly character does
not require that one shall have the same amount of affection for all individuals with whom one associates, or
whose lives may touch his in one form or another, but courtesy is required in all instances toward all people
under all conditions.
There are certain conditions that arise in Lodge where our conduct is far from courteous, although we have
not intended it to be so. For instance, two members" talking when work is being done: criticism of a Brother
who is trying to learn the work.
Courtesy is a combination of parts of many qualities, among them being consideration, justice, courage and
self-respect. Consideration requires that we be concerned with other people and their happiness, it requires
the pleasant acknowledgment of good service, and an understanding and sympathetic attitude toward- those
who render inefficient service; also a realisation that the individual who has been somewhat inefficient in the
performance may be deeply affected by emotions or troubles, or may merely be inexperienced.
Under such conditions we may each be able to help a Brother over a crisis which may be of great importance
in his life, and a little encouragement, a kindly and helpful suggestion may well be the turning point in his
career toward a large measure of efficiency and success.—"Masonic Record" (London).
WELLINGTON
WATERLOO CENTENNIAL
An ancient and dignified lodge, Waterloo Lodge No 13 was established in 1876, the second lodge to be
consecrated in Wellington and the first after the transfer to Wellington of the functions of the capital city.
The premier lodge, New Zealand Pacific No 2, helped to ease the way for the infant organisation.
Waterloo was established as No 463 S.C., and worked under dispensation from R. W. Bro Vincent Pike until
its charter arrived from the Grand Lodge of Scotland on 10th November, 1868.
The lodge has been fortunate in its historians. W. Bro George MacMorran, best known as one of
Wellington's early schoolmasters and the historian of early Wellington schools, produced a history for the
fiftieth anniversary. This was extended by W. Bro A. Erskine to cover the first sixty years, and now W. Bro
C. A. Hudson has produced a volume to mark the centennial: "One Hundred Bygone Years," published by
the lodge and printed by the Tolan Printing Co. Ltd, in Wellington.
A lodge history is not an easy matter to undertake. Men are inclined to be secretive about their Masonic
papers, and much that is of interest never gets reduced to writing in any case. Minutes, the principal source
of information, tend to be laconic and formal. Histories are nearly always commissioned too late to allow the
author enough elbow room and time for checking the results of his information and research. It is a fact, too,
that some who achieve distinction within the Craft are not recorded as notables outside it.
It is therefore a considerable achievement to produce a work for which the Grand Master can claim, as M.
W. Bro. Redwood claims for this, that "Rarely has such a penetrating analysis been made of the life of a
Masonic Lodge."
After some little time spent in examining the book it becomes easy to understand the Grand Master's
enthusiasm. The author's generalship has been admirable. Where the full development of his narrative,
especially where it deals with the common background, appears to be inhibited by Bro R. C. G. Weston's
detailed statement in his Centennial History of New Zealand Pacific Lodge No 2, Bro Hudson is able to
select the salient landmarks and fill in a different but carefully selected set of facts to contribute towards our
ideas of the development and growth of Freemasonry in the city, so that his account and Bro Weston's
complement each other. Where there is little in the way of personal record the author adopts a statistical
approach and so makes the most of his facts and is able to arrive at specific conclusions. An impression of
the scene emerges, of the Brethren themselves, their meeting places, their difficulties, their achievement, and
above all of their contribution to New Zealand Masonry at large.
A hard bound book which, with its prefatory matter runs to over a hundred pages, this is a very creditable
piece of work which will stand as a model record for years to come. The illustrations, incidentally, are
generous in number and well chosen, and the printing and binding are appropriate and of a good standard.
The edition is limited to 300 copies, all numbered.—S.P.
WOBURN MASONIC VILLAGE
Saturday February 18th, 1967 was a red letter day in the history of Freemasonry in the Wellington District
when the Grand Master M.' W. Bro J. Redwood made a special visit from Auckland for the purpose of
opening the Pensioner Flat Scheme at Wai-iti Crescent, Lower Hutt.
This is the first stage in the development of approximately three acres of land and consists of 7 blocks each
with 4 flats making a total of 28 flats. These are erected on the perimeter of the property with a sealed
roadway dividing the flats from the remainder of the property on which a future "Home for the Aged" will be
erected as Wellington Masonic Association receives approval from Government.
The area is known as the Woburn Masonic Village and at the entrance a sundial has been erected in
appreciation of the generosity of Mrs C. E. Carter who made a generous donation to the Association's funds.
The Chairman of the Board of Trustees, Rt. Wor. Bro D. D. Gilchrist Past Prov. G.M., opened the
proceedings with a short account of how the project came into being and he then introduced the Mayor of
Lower Hutt, Mr. P. Dowse, and the Minister of Housing, the Hon. John Rae, both of whom complimented
the Association on its achievement. Rt. Wor. Bro Gilchrist then introduced the Grand Master and asked that
he perform the official opening and at the same time unveil the sundial.
In his address the Grand Master expressed his joy art being present and complimented the brethren on such a
fine project. He particularly thanked those who were responsible for keeping costs down by helping with the
painting, laying linoleum, installing electric wiring and many other goods and services free of charge.
Over one thousand brethren with their friends attended the ceremony and the official party, together with the
pensioners already occupying some of the flats, were later entertained at afternoon tea in the Waiwhetu
Lodge Rooms.
From the many informal groups with whom the Grand Master chatted after the opening ceremony it was
obvious that they not only appreciated him being present but they very much enjoyed his company.
Wellington Freemasons now have a project to be proud of and no doubt they will cheerfully embrace the
opportunity of extending their charity to the erection of the Home for the Aged as soon as Government
approval is given.
"Installing Masters Guide" in stock at
Regalia House
CANTERBURY
On the evening of Wednesday March 29th, 1967, a number of Brethren from the Provincial Grand Lodge of
Canterbury Almoners' Association, which included the President, Bro. B. Carpinter, the Chairman W Bro D.
E. Wood, P.P.G.A. and the Hon Treasurer, W Bro. W. A. Glading, P.P.G.A. paid a social visit to the Hanmer
Springs Masonic Association, arriving there just before 8pm. In the temporary absence of the Chairman, Bro
S. Wilson, the Hon Secretary W Bro G. W. Jaqueiry welcomed the Christchurch Brethren. Soon after, Bro
Wilson arrived and expressed his pleasure of having a visit from the Almoners and said that he deeply
appreciated their visit when they had come 85 miles to spend two hours 'with them. Bro Carpinter thanked
Bro Wilson for his warm welcome and said that the Brethren had looked forward to the visit and had a fine
evening for the journey.
W Bro A. Hayman, a Past President and Foundation ;Member of the Association spoke of the volume of
work that had taken place since the inception of the Almoners' ;Association and apart from dealing with
various Lodges throughout New Zealand, have also dealt with cases on ;behalf of persons in America,
Australia, England and Scotland. Bro Horace Reeves, the Hon Secretary gave a brief review of the
Association and stated that some Almoners failed to attend the Monthly Meetings and therefore were not
fully acquainted with all our activities and the Lodges are not kept informed. A good Almoner should be
prepared to make personal sacrifices for the sick, aged and bereaved, to show sympathy at all times by
visiting them, despite whatever the weather may be.
Entertainment was provided by Bro Bernard Swift (the visiting Almoner for the Christchurch Hospital for 14
years) and Whistling Solos and humorous stories and Bro Reeves who had brought along his tape recording
of Banjo Solos by his wife, Anita. Prior to the departure of the Brethren at 10pm he played the final item
appropriately entitled "Now is the Hour" which concluded a very enjoyable two hours with the members of
the Hanmer Springs Masonic Association, who incidentally provided a wonderful supper. It should be
mentioned that one Brother Almoner had approximately a 30 mile journey back to his home after arriving in
Christchurch at midnight. What enthusiasm!
Regalia, constitutions other than N.Z., available from
Regalia House
SOUTHLAND
One of the best attended installation meetings during the past few years was held in Invercargill recently
when Bro. Norman Smith was installed as Master of the Lodge of Remembrance No 318. There was not a
spare seat in the large commodious lodge room. The ceremony of installation was carried out by the Prov.
G.M. Rt. Wor. Bro. J. H. Buckingham, who was accompanied by 36 Officers of Grand Lodge. The work
performed by War. Bro. L. H. Dale, I.P.M. during the preceding year brought forth excellent results.
Supporting him was the newly invested Master who was a tower of strength throughout the past few years. It
is little wonder then that the attendance was so large. It was a tribute to both the I.P.M. and the Wor. Master.
The refectory proceedings were most efficiently carried out and the evening concluded on a very healthy and
most encouraging note. It augurs well for another most successful twelve months.
The members of the Invercargill Conclave No 73 of the Order of the Secret Monitor recently held the
ceremony of installing and Commissioning Bro. William James Calder, Secretary of the Fortitude Lodge,
Bluff, as Supreme Ruler. This Conclave, which has only come out of a long period of recession is proving to
confirm the opinion of those who had for some time, urged that the Conclave should again become active.
Members are coming forward in goodly numbers and the domestic affairs of the Conclave are extremely
healthy. Success is assured and is the reward of those few stalwarts who displayed great faith in the future of
this branch of Freemasonry in Southland. Brethren were in attendance from all parts of Southland and Otago
and the Installing Officer, R. W. Bro. C. J. Hayward, District Grand Supreme Ruler, was attended by a large
following of Grand Officers who shared in the ceremonial proceedings, which were of a very high standard.
It is interesting to note that most of the officers of the Chapter are very active members of other branches of
Freemasonry in Southland. A most enjoyable social hour was afterwards spent in the refectory when the
usual toasts were honoured.
Lodge Wairaki was again fortunate in having a large attendance at the recent installation meeting when Bro.
David Smeaton 'succeeded Wor. Bro. J. Johnstone as Master of the Lodge. Visitors were present from near
and far and the meeting was particularly well attended by brethren of the Lodge. The Prov. G.M. again had a
large following of G.L. Officers who assisted with the ceremoial proceedings. A banquet was held in the
Public Hall at Wairio, a neighbouring township, where a most enjoyable evening was spent.
The M.W.S. and Officers of Murihiku Rose Croix Chapter No 36, Invercargill, very ably carried out the
ceremonial of Perfection on a Companion at the recent quarterly meeting, the first since the installation
ceremony last month. Team work was very evident which no doubt contributed largely to the success of the
meeting. The newly installed officers who were only placed in their respective offices a few weeks
beforehand clearly demonstrated that they were quite capable of undertaking the work allocated to them and
have already shown that they will uphold the efficiency of the Chapter for which it is so well known. Ill. Bro.
F. J. Smith, for the first time as Master of Ceremonies, carried out his duties exceptionally well and will
prove to be a great asset to the Chapter in that office. In the refectory the Sov. G. I. G. gave a short but very
interesting address on Rose Croix Freemasonry which was listened to with rapt attention by the members
present.
Bro. H. M. Evans, well and favourably known all over Southland and further afield was installed master of
Lodge Tuatapere No 210 late in March and was favoured with a large attendance of his own members and
visitors. All present were in agreement that it was a "happy" occasion to see "Happy" Evans of Happy Valley
installed into the Chair of K.S. and again a very profitable year for Freemasonry in that area is assured.
A Purpose
"He who has a good purpose in mind needs no road map to success. Let him go straight ahead and, at the
forks, in the road, keep always to the right."
Falsehoods not only disagree with truths, but may usually quarrel among themselves.
The prosperity of a country depends not on the abundance of its revenues, nor on the strength of its
fortifications. . . It consists in the numbers of its cultivated citizens, in its men of education, enlightenment
and character. Here are to be found its true interest, its chief strength, its real power. — Martin Luther.
TARANAKI
We are indeed very pleased to learn, that this month Bro Harry Childs completes his 73rd year in Free-
masonry, and at 96 years of age is hale and hearty, walks everywhere, and can still play a good hand of
cards. Thank you. W. Bro T. O. Robinson, please convey our greetings and congratulations to Bro Harry, we
admire him very much, and would enjoy a game of cards with him; only the expert would expect to win.
. We will also be remembering Hinemoa's 75th Jubilee meeting, we hope that the D of C is calm, cool, and
collected during the working of the Third degree by the brethren of English, Irish. Scottish and N.Z. lodges.
Good luck, congratulations Hinemoa.—EDITOR
CANTERBURY
ADDRESSES BY Rt. W. Bro. J. W. Vivian Prov. G.M.
LODGE GOTHIC
At Lodge Gothic recently the Provincial Grand Master 'of Canterbury Rt. W. Bro J. W. Vivian announced
that he intends to make an appeal to brethren of Canterbury for funds to effect improvements to the
Gloucester Street Masonic Hall premises. Although the premises are owned by a company and are tenanted
by certain lodges, it must be obvious to all that the building is the Headquarters of Freemasonry in
Canterbury. It is necessary that it be kept at a high standard so that it can last for a good many years yet.
Steps could also be taken 'to improve the comfort of Brethren. Rt. W. Bro Vivian said that he would
approach all Masters of Lodges, and 'ask for their support and the support of the Lodges.
LODGE BRIGHTON
On St David's day, Rt. W. Bro Vivian addressed the brethren concerning King Solomon, who was the son of
David. The. Temple in Jerusalem was designed by David who before dying furnished the plans to Solomon.
King Solomon erected this great Temple to the Glory of God; and the builders and early Masons tended to
measure every Construction by this yardstick. King Solomon's temple became the great inspiration of the
Craft to inspire and exalt all who worked in the service of God. In the legends that were woven around this
great structure, the wisdom of King Solomon and the assistance he received from his neighbour Hiram King
of Tyre became important Commodities. From this grew the teaching that God was the Father and that we
His children, were Brothers. Hence the Craft became the first great Brotherhood.
THE ASHLEY LODGE
Rt. W. Bro Vivian told the brethren of The Ashley Lodge that he was impressed by the appearance of the
Lodge buildings. He said that we should be most conscious of the outside appearance of Lodge buildings,
and of the inside comforts. He commended the activities of brethren in this regard. Rt. W. Bro Vivian gave
the advice that Lodges should not withold from borrowing if it became necessary in order to effect
improvements.
At the Cheviot Lodge installation, V. W. Bro G. W. Soal P.G.Lect. said that he had personally known 35 of
the Pastmasters of the Lodge, and knew most of the other 30 by repute. The new Master is W. Bro. G. T.
Brown.
An eloquent speech was given at South Rakaia Lodge by Rev. Bro F. R. H. Wright in proposing the toast of
the newly installed Master, W. Bro R. A. Richards. Bro Wright said the Master had made wonderful
progress, and this illustrated what can happen when a young man is given the opportunity. Bro Wright is a
former Vicar of Rakaia and is now Vicar of Amberley.
At South Rakaia Lodge, Rt. W. Bro Vivian Prov. G.M. suggested to the new Master that he delegate some of
his duties for the encouragement of younger brethren. Enthusiasm is dampened by inaction. It is important
for each brother to feel that he can help the Master. He then feels that he belongs to the Craft.
A tribute was paid to W.Bro A. R. Mills of Lodge Gothic by V.W. Bro C. C. Holland P Pres. Bd G. P. who
praised the enthusiasm and efficiency of W. Bro Mills and the wonderful work he had done over the years in
the interest of Lodge Gothic and the Craft in general.
Obituary
BRO. R. F. HARKNESS
P. Sub. D.G.M. (N.Z. North) P.G.H.N.Z.C. 30°
On March 19th, Bro. Reginald Frank Harkness passed away after a few weeks illness. Bro. Harkness, at 88
years of age, was one of Taranaki's few remaining Boer War Veterans.
Bro. Harkness was initiated in Hinemoa Lodge No 786 S.C. in September, 1917, and occupied the Chair in
1925, and, until a few months before his passing, was a regular worker and attender of his Lodge. In 1964/65
he was appointed District Substitute Grand Master for N.Z. North, S.C. In 1962 he had been made Hon
Grand Bible Bearer in the Grand Lodge of Scotland.
In 1918 he joined what was to be the main love of his Masonic career, Egmont Royal Arch Chapter No 37.
N.Z.C. He passed through its various offices and attained the rank of Grand H. When Hinemoa R.A. Chapter
No 601 S.C. was founded he aided it to the best of his ability and was honoured in 1962 by having the rank
of Past Depute District Grand Superintendent conferred on himself by M.E. Comp E. J. Clayton, Grand Supt,
N.Z. North.
He was presented with a 40 year service jewel, to which was added a five year bar; this jewel has since been
presented by his family to Egmont Chapter, to be worn on the collar of the First Principal.
In 1941 he was perfected in Unity Chapter No. 60. S.C., reached the rank of M.W.S. in 1949, and was
elevated to the 30th degree in 1954. In 1966 he was granted the rare honour of Honorary member of Unity
Chapter.
Bro. Harkness (Mick as he was known to all and sundry) was a man of many parts; Boer War Veteran,
Taranaki Rugby representative, Borough Councillor, a rose grower of no mean repute, battler for justice, and
a most staunch supporter of Masonry in all its branches.
We are the poorer by his passing, but greatly the richer through association with him.
—T.O.R.
The Ark Of The Covenant
Until recent years, Ethiopia (or Abyssinia, as it was foimerly called), was from time immemorial merely a
name on the map of Africa. But then came the colourful Emperor Menelik II; later, the coronation of Haile
Selassie; and finally the conflict with Italy, so that now Ethiopia has very decidedly come into public notice.
General interest has been aroused regarding the country and we have been told of its climate and physical
features, the characteristics and religion of its people, and much of its history and traditions.
So far as is known, Ethiopia is one of the few nations of the earth where Masonry has found no foothold. Yet
some of the legends of that country are of interest to the Craft; for instance, the belief that the royal line, of
which Haile Selassie—"the Lion of the Tribe of Judah" —is the present head, descends directly from King
Solomon of Israel and the Queen of Sheba, whose visit to Solomon is described in the Holy Writings of the
Jews. Thus is formed an unbroken dynasty continuing more than 3500 years—by far the longest recorded in
history.
Still another legend which has been handed down from Ethiopia's remote past relates to the Ark of the
Covenant, the most sacred and highly treasured of the furnishings of the ancient Hebrew Tabernacle and
Temple. This legend asserts that the Ark still exists in Ethiopia, taken by craft from Jerusalem by Menelik I,
son of the Queen of Sheba and King Solomon, and hidden away in the sacred city of Aksum, where its
hiding place is known only to the high ecclesiastics of the Coptic Church. This story has 'in the past been the
subject of investigation, and more than one expedition has been sent into the wild and mountainous region
surrounding Aksum in an effort to get some trace of this holy relic, but without success.
It is related in the legend that after the return of the Queen of Sheba to her own country from Jerusalem, a
son was born to her; and when he came to manhood she sent him to visit King Solomon, giving to him Solo-
mon's ring as a proof of his identity. The young man was welcomed by his father, and remained with him for
some time, receiving his favour and preference. But finally becoming involved in a dispute about some
question of Government administration, and finding himself unpopular and an object of envy, he decided to
return home. Solomon, wishing to bestow upon him a valuable and distinguished present, gave him an Ark,
similar to the Ark of the Covenant except for the cover, and the articles which it contained. As the legend
appears to have a Masonic interest, it is continued below in the form of a literal translation from the original
Amharic, made by Dr. E. Littmenn, and published in "Bibliotheca Abessinica"; (Leyden: E. J. Brill: 1904)
:—
"And King Solomon said to his son: 'Take the Ark of Michael with thee' But he took the Ark of Mary; and
the cover of Mary's ark he put on Michael’s ark, and the one of Michael's ark he put on the Ark of Mary.
And taking his ark, he went away.
"After a flew days a storm arose in Jerusalem; and Solomon said: 'Look for Mary's Ark!' And when they had
looked, without having taken off the cover, only having looked at it, they said: 'It is there.' But he said again:
'Take off the cover and look!' And when they took off the cover and looked, the Ark of Michael appeared
before them. And he sent a messenger to his son, saying 'Send it back to me!' ; but he refused.
"Now when they came to Qayeh-Kor, a Deacon named Gebra Heywat, who was one of those carrying the
Ark, died and was buried there. And when they had buried him there, they intended to march onward; but the
Ark could not be lifted. Then Menelik said: 'Dig him up, and lay his body in a coffin.' But when they would
have marched onward, the Ark could not yet be raised. And again he said: 'Dig up!'; and they dug up, and
found his finger sticking out of the coffin. So they put it within the coffin. Thereupon the Ark was lifted, and
they went on and entered Tigre.
"And after they had entered Tigre, they came to Axum. Now Satan was building a house in order to fight
against God. But when they said: 'Mary has come to thee,' he destroyed it and left it. There was one great
stone which he had raised in order to carry it; but when they said: 'She has come to thee,' he left it and went
away. And with those stones with which he had been building, they built a church for Mary. But the great
stone is standing there upright even today."
The reference to the substitute Ark, similar to the original except as to its cover and its contents, will be of
particular interest to Royal Arch Masons and those of the Cryptic Rite. For it is said that the substitute Ark
referred to in some of those degrees, differed in these respects only from the true Ark of the Covenant. In this
connection it may be noted that the word translated "Mary" is elsewhere rendered as "angel"; so that the Ark
of Mary may signify Ark of the Angels—that is to say, the one having figures of angelic beings upon its
cover.
In the singular account of the hasty triple burial of the Deacon, and the three attempts to raise the Ark, there
is also a curious similarity to certain tradition of the Craft, sufficient to attract the interest of the Masonic
student.
Like all ancient myths and legends, this story of the Ark may have some basis in fact. Aksum is now in the
possession of the Italian farces, and renewed attempts may be made to solve this ancient mystery, and to dis-
cover the hiding-place of the Ark. But it is entirely unlikely that the Coptic prelates will reveal to Mussolini's
officers that secret, or any other that they may possess. And while it is entirely probable that they hold no
such knowledge, yet among the Ethiopians the tradition concerning the Ark is unquestioningly accepted as
true. "For," they say, "is not there the great stone still standing, where Satan dropped it when he fled at the
Ark's approach?" And, sure enough the stone is still there!—The New Age.
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The Origin And Development Of Freemasonry
The following interesting address is from the pen of W. Bro. P. Wilson, P.M. No. 4737 (E.C.) Transvaal, and
published in the Masonic Journal of South Africa:—
Readers of this article must understand clearly that the views set forth are my own entirely and need not be
accepted as authoritative in any way, although, again in my own opinion, they are supported by a
considerable volume of evidence.
To my mind Freemasonry originated in the very far-off days when scattered family units of the human race
had developed sufficient intellect to realise that the grouping of such units into a tribe would make the task of
self-protection much easier.
As all male adults of the tribe were, and still are, expected to work for and protect the tribe, it is only
reasonable to suppose that some method of initiation which would prove the mental and physical fitness of
every candidate for admission to the tribe would be required.
We must remember that in the early stages of the progress of the human race utilitarian motives predomi-
nated, and it was only after the struggle for existence had become much less acute that the fine arts came to
be cultivated, and then only as a pastime.
It will be readily understood how severe the struggle must have been when we consider the state of the earth
and the creatures which lived on it in those days.
We have all heard of discoveries of fossil remains of animals of the Lizard family up to 120 feet in length, as
well as giant mammals such as the sabre tooth tiger, the mammoth and the giant ape, which was discovered
in India the other day which had a thigh bone 10 feet in length.
In addition to all these little pets the surface of the earth, not having become sufficiently stable, was being
continually changed by earthquakes, tremendous floods, etc., and I have no doubt our prehistoric forefathers
very often woke up in the morning to find that their mealie patches, or whatever it was they grew in those
days, had been eaten out by one of the aforesaid animals or had disappeared entirely owing to some
convulsion of nature. No tribe could therefore afford to feed useless members, and to decide as to whether
any particular candidate was to be useless or not it would be necessary to test him pretty thoroughly.
The practice of initiating a boy into the tribe survives among our own natives today as most of you are
aware. After a boy had been admitted into the tribe it would be imperative that some method of making
himself known to others of his own status in the tribe should be evolved. This is borne out by the fact that
full members of the Pygmies of West Central Africa use our own F.C. sign to make themselves known to one
another. They also have a period of probation before being admitted as full members during which the E.A.
sign is used, and I have also heard it said that both signs are well known among the tribes on the West Coast.
I have seen a Bushman painting in a kloof in the Drakensberg near van Reenen's Pass, which, as far as my
memory goes, depicts a scene in which apparently two parties of bush-men who have been unwittingly
hunting the same buck, meet over its carcase with the F.C. sign.
As the human race progressed in intelligence, associations of tribes were formed which ultimately became
nations as we know them today, and the addition in strength thus obtained made it no longer necessary for
every man to be used for self-protection. Trades and professions gradually came into being to minister to the
comfort and leisure of the people. These in turn formed themselves into Associations and Guilds, and of all
the Guilds the only ones to adopt the original signs were the masons and priests.
Significant in this respect that just as those who originally used the signs were the builders of an organisation
to protect themselves as well as they knew how from the perils which threatened their actual existence. In
those far-off days Masons were builders of material structures to protect themselves as well as they knew
how from the priesthood undoubtedly built, up a moral structure which has protected man from his own
animal impulses and passions which might have destroyed him.
In my humble opinion the Third Degree signs show a much higher degree of mental development than those
of the other two. The First Degree signs show the individual as the chief centre of interest; the Second
Degree the community, while the Third shows the spiritual as the highest of all.
I may mention that I have no knowledge that the Third Degree signs have been met with among primitive
peoples, but they are met with in company with the other two in buildings which have apparently been used
for religious purposes practically all over the world in India, Persia and Mexico, Peru, Egypt, and on Islands
in the Pacific. They have been in use apparently for tens of thousands of years as there is no record in history
of the peoples who used them in some of these parts, and the only remaining evidences of their existence are
portions of buildings on which they are shown.
Brethren, I have only given you a very brief outline of the subject, but if it will do something to help you all
realise that the be-all and end-all of Freemasonry is service to your fellow men, it will not have been wasted.
Banners of all kinds available from
Regalia House
Observations And Obligations
J. S. R. ARTHUR, 32°
BOX 551, ALTAVISTA, VIRGINIA 24517
It is important that within the Lodge we be Masons according to the letter of the law. It is even more im-
portant that among our fellow men we be Masons according to the spirit of our obligations. A man without
self-respect cannot be held in very high esteem by his fellow men, and one without respect for others and for
constituated authority, cannot merit their confidence and trust. If that man is a Mason not only he but
Masonry also suffers, for an organization that will tolerate him as a member will not be regarded as
possessing high ideals, approved standards, and noble purposes.
Masonry is suffering more today from Masons than it is from all the profane opposition is has endured. A
man may not be a good Mason, yet, by what standards is the world to judge if he claims to be a Mason? No
man, not even a Mason, can successfully lead a dual life. His hypocrisy discovered outside of the Lodge
reflects upon the Lodge and the Craft in general. For this reaction he and not Masonry is responsible.
These observations reflect the conceptions and purpose of Masonry held by the founders of Speculative
Masonry and a host of other great Masons who have left invaluable contributions of literature of the Craft.
Much depends on the study that has been given to Masonry, its purposes, philosophy, morals, and dogmas. It
may be asked, why is all this not stressed within the Lodge? It is stressed by symbol and direction, yet in
such a manner it may not be fully appreciated. Early in Speculative Masonry, Lodges devoted much of their
time to discussing obligations and responsibilities, its truths, principles, morals, and dogmas. Lodges did not
have the increase in membership they enjoyed later. Much of the time now devoted to initiation and
instruction was spent in discussion, which frequently became purely speculative theories. In some
jurisdictions this was carried so far that all discussions had to be eliminated, even addresses, unless they had
the approval and sanction of the Grand Master. Thus, it left to the intelligence of the Initiate to interpretate
for himself his obligation and responsibilities to the Craft, to himself, and to society. If he properly uses the
tools placed in his hands his interpretations will not go far astray.
The trouble lies in the fact that the Initiate finds no incentive to study symbols, instructions, or anything but
the ritual — and that in order to advance in Masonry. This is not the end or purpose of Masonry.
Masonry as conceived by its Founders has a noble and worthy purpose. It is not a Lodge affair or another
fraternity, but a life undertaking. The more it dominates a Mason's living, the more it will illuminate the
Lodge and the more respect it will give the Craft among the profane.
A few observations may carry the symbolism of Masonry further than is generally done by the average
Mason. We as Masons have obligated ourselves to secrecy. We should observe this obligation literally, not
just con cerning what transpires within the Lodge. The essential of self-control is our ability to properly
discharge our duty to God, our fellow man and ourselves. This involves mental process, moral strength, and
spiritual insight, which must come from the innermost recesses of our minds and hearts. A man incapable of
self-control cannot easily keep a secret. Within the Lodge self-control is required, without the Lodge it
influences the character a man is building. Truth is attained slowly, fact by fact. Character is built slowly, act
by act.
An Initiate is essentially in the same condition as he came into this world. He is made blind and almost as
helpless. He endeavours to abandon evil and acquire that which is good. He must divest himself of sensual
appetites, passions, hatreds, and prejudices. He must stand upright, for in this new world, which he typifies
by forming an angle of an oblong .square, he will be equal to all. He not only supports the Greatest Light in
Masonry with his hands, but acknowledges his dependency on that Light. Still he is not aware this Book is a
symbol of Truth or the other Two Great Lights symbolize virtue and self-restraint.
With the tools of Masonry he is taught to divide his day but the philosophy of it is not touched. The physical,
moral, and spiritual effect cannot be complete unless the body, mind, and soul are developed in proper
proportions. A one-sided man is a failure, a well-rounded one a success. In a like manner each tool
contributes to the building of character.
In the Master Mason's Degree we are told that there was not the sound of any tool of iron. Often this is taken
as a historical fact, when it is only a truth, symbolically conveyed. For in character building there is nothing
of bluster or show. It is a silent noiseless process which requires preparation, energy, consistency, prudence,
temperance, and fortitude. These virtues combine to form wisdom, strength, and beauty.
Masonry is more than a system of morals for the development of manhood, it is both religious and
philosophical in its truth and principles. Knowledge is the power that enables us to acquire what we desire,
and a true Mason should most of all desire truth. Belief in God requires evidence in works. When Albert Pike
was asked who was the greatest of all Masons he answered, "The Brother whose character like solid rock is
beyond assault in Masonic ranks as well as the world of the profane." —NEW AGE.
What Makes You So Tired ?
If you're feeling weary and dragged-out, it could be that you're not getting enough sleep.– But it's more likely
that your case of galloping lethargy is due to a combination of factors, sleep among them. Here's a rundown
on where your energy goes: 1) Not enough sleep. Losing two hours of your regular night's sleep means
you'll be twice as tired doing your normal work the next day; 2) Waste motion, Energy expanded needlessly
leads to nervousness and irritability; 3) Shallow breathing. Activity—mental or physical—requires lots of
oxygen. Take a break every hour or so, open your window and fill your lungs with fresh air; 4) Food. Blood
sugar rises to a peak about an hour after you eat, then falls rapidly. Experiments indicate that four or five
small meals per day keep energy at a higher, more constant level than the tradional three meals; 5)
Temperature. You do your best work at 68 to 70 degrees. As the temperature goes higher or lower,
increasing amounts of energy are required to maintain the constant body temperature; 6) Poor lighting.
Remember—too much light can cause as much fatigue as too little. The right kind of lighting for the job is
what's needed. —Business Management.
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