The Moment of Truth
Whatever its origin, the expression the moment of truth' is well enough understood. It is the moment when
all disguise is abandoned, all pretence stripped away, everything obscuring the essential fact goes by the
board; and it is the moment when the truth about anything is realised and understood.
As we use it, the expression carries some overtone of the approach of Nemesis, of fate or circumstance
which one has been able to ward off, catching up and having to be faced in a way which leaves no more
room for compromise or adjustment or manoeuvre:
It may be that the Craft is approaching such a moment. Perhaps the most obvious fact about modern life is
that life is changing. Within the lifetime and recollection of men living now, the acceleration in the rate of
change has been fantastic, even nightmarish, or so it may seem as one grows older. Society is not so stable
throughout the world that one can feel that it is likely that the race of change will be much reduced.
How does the Craft, which whatever its ancient origins became a properly formulated system only a few
hundreds years ago, stand up to this change?
The Craft has certain strengths which enable it to withstand social change, or its effects: It is more than
possible that it has also certain weaknesses, which make it liable to a good deal of damage as a result of such
change.
Among the strengths may be listed its generally benevolent attitude, which is evinced in its own beneficent
acts and the beneficent acts of its members; its teaching on politics, which is simply to confirm its members
in their citizenship and the duties it requires; its teaching on religion, which is simply to confirm men in their
own religion, obliging them only to those things on which all good men agree. These strengths and the fact
that the Craft, except in its benevolent exercises, acts in the community only through its members and not as
a separate organisation exerting pressure first in this direction and then in that, mean that we do not
manufacture adversaries for our-sexes. It is pretty generally acknowledged that if anyone is known to be a
member of the Craft he is a man of principle and good will. Moreover, the work we do in the community is
valuable, and no one would want to see it stop.
It is these strengths that have gained the Craft acceptance and tolerance in so many countries that the gentle
boast that the sun is always at its meridian with respect to Freemasonry is no more untrue than any other
boast of the sort. There are countries where we cannot legally operate, it is true, but these are only countries
where there is intolerance of our tolerance. Even hardened attitudes like the hostility of the Roman Catholic
Church show signs of improving, and surely many Roman Catholics would agree with all Freemasons that
this is as it should be.
But the Craft has certain weaknesses in the world of change — it would be fairer to call them vulnerabilities.
Our ritual is chiefly based on accounts of certain happenings detailed in sacred writings which form part of
the dogma accepted, to greater or less degree, by Christian and Jew alike, but not by mankind universally.
In the modern world the accepted ethical and moral teachings which society at large accept, to which the
religions individually subscribe, and which have served mankind for so long, are being eroded.
The essential core must be defended and preserved, but no body of teaching can be kept pure and absolute,
and there can be no doubt but that the cleaning up of interpretation, to which most churches from time to
time subject their doctrines, is valuable and necessary; a general often has to sacrifice the flanks to preserve
the centre, especially when the flanks are only more or less desirable growths, and not necessarily an
essential part of the whole.
The generations which are adult and experienced today were taught in their youth to pay great attention to
precept; the wisdom of one's elders was something of really great moment. One had to accept a great deal on
trust. Most of us did so: it was not a period when the rebellious challengers of social values produced much
more than individual action.
Today the picture is different. The student of comparative religion will know how in different traditions the
mores which become accepted stern from the early needs and situation of the community, and how these
mores become irksome as conditions change. We are in a tradition which has reached a certain stage, a stage
where most or at least many of our social values are being subjected to severe scrunity; an age in which our
children do not hang on our words nor value our precept, but want to experiment, find out, and settle down
with values of their own. For the adolescent it is an exciting period, but it is often an unhappy one. The old
values are questioned; the new values are not established; transitional conventions are only partly accepted,
and it is easy for the individual to make a bad mistake. The new generation deserves sympathy, not blame
and criticism; and it deserves encouragement and approbation, for from its questioning and experiment will
come the new values which society, as it comes to the point of discarding the old, will so badly need. Most
men of good will will believe that the essential core of the old values consists of absolute and immutable
principles which the good society will never reject; that as mankind progresses it is only the adventitious and
the extraneous that will be jettisoned: if this is not so, then mankind will regress, and that man is regressing
is a conclusion most of us would hesitate to accept.
One of the things which make the Craft what it is; so that if it lost that particular element it would no longer
be the Craft, is the basing of the ritual on the events attending the erection of K.S.T. How far the new worlds
will accept such a series of allegories as the basis of its moral teaching, in all the countries where the Craft is
practised, we do not know. What we do know is that the Craft has gained acceptance in many countries, in
spite of the restriction which this ceremonial basis might have been expected to apply. We do not know: we
can only hope.
Perhaps we can hope with some confidence. Society will surely always look well on the man who lives up to
the prescription for the good Freemason, whose heart is expanded by benevolence, whose hand is guided by
justice, who looks first to other people and then to himself, who is a man of firm principle.
If one looks at the Craft in this light it is the essential teaching which appears important, not the ritual basis
we use to express it. We are conservative and we cannot make much change: it may be that a greatly changed
society will require some change if we are to survive in it. Even if this is so, the history of the Craft has been
a history of developing the individual character and of trying to help society. It can withstand the blaze of
light of the moment of truth. There should always be a future for Freemasony.
"Installing Masters Guide'' in stock at
Regalia House
The Daily Advancement
By Bro. LESLIE E. KITCHEN
Anyone of an analytical turn of mind cannot fail to realise when listening to, or reading a verbatim account
of a judicial summing-up, that the concluding remarks must of necessity more indelibly imprint themselves
upon the minds of the most impartial jury, however salient are those by which they may be prefaced.
Applying the same principle to the impressions formed by the Candidate when receiving the Charge on
Initiation, we conclude that he must be particularly impressed by the exhortation to make some daily
advancement in Masonic knowledge. Those of us who have, as yet, journeyed a little distant from the North-
East corner remember the forceful manner in which this statement obtruded itself, thereby becoming one of
the lasting impressions of the evening.
From the Candidate's viewpoint this request exactly coincides with his predominant wish. For some time he
has been a willing, though somewhat bewildered, pawn upon the symbolic chessboard, and at the conclusion
of the ceremony desires fog more than merely material light to be granted to him. His foremost desire is for
knowledge, not of the symbolism and esoteric precepts which the trials and approbations of the evening have
enshrined, but of the terms and movement of the ceremony through which he has passed. Unfortunately, he
is at the same time introduced to a conventional scale of doubtful values, being sensibly elated by
congratulations and reference to his commendable attention, through the medium of phrases which do not at
the time strike him as being stereotyped and formal.
This idea is elaborated at the subsequent festive board, with the result that he is frequently heard to reply in
the course of the customary ordeal inflicted upon him, that when he has witnessed a further ceremony he will
doubtless know more, or (if he is particularly modest) something about it. It may at the time amount to
nothing more than banal curiosity, but it cannot be concealed that knowledge is sought after.
It may so happen that a neighbouring Lodge is holding a First within a few days, and that our newly - made
Brother is accorded an invitation. Much to his surprise, he finds that he is not the cynosure of all eyes on
account of his Masonic infancy, but rather is the more welcome by virtue of it. At certain periods he may
wonder whether he is doing the correct thing, but in the absence of correction, gains confidence. The result
of this is, of course, that his attention not being solely confined to a critical analysis of his own behaviour
and a resultant sense of imperfection set up, his thoughts can be brought to bear upon the actual working of
the Degree of which he is now but a spectator instead of the principal figure.
Certain cautions which were so forcibly impressed upon his memory at his Masonic birth so deeply indented
the surface of the rough ashlar that he is amazed and gratified to discover that in some cases he is able to
remember the answers to certain ritualistic questions. At this stage he is amazed to realise that apart from its
"coming back to him" he has had it buried in his subconscious mind all the time. Naturally, he does not
comprehend that this is owing to the intensity of the effect and the degree of concentration that his ceremony
demanded. He feels that he could not be so ingorant of the modus operandi of the Degree as he supposed.
By the end of the evening, our Brother senses that there must be something of common experience in the
mutual participation in the Ceremony, and it has also been forcibly brought to his notice that the language
and phrases which previously so affected him by their sonorous continuity, were conventional, and that the
Officers, apart from being generously endowed with the liberal art of rhetoric, have been with various
degrees of ease and efficiency, merely "saying their piece." He, of course, realises that this entails a feat of
memory on their part, but nevertheless the effort does not seem either superhuman or remote from his
personal ability.
The end of the evening's ceremony finds our Brother afire with enthusiasm for the new cult, and burning to
drink at the wells of enlightenment. Howbeit, he understands that his own Lodge will not meet again for
some time and he has learned to his dismay that even then, the Degree to be worked will not permit his
presence, although he is given to understand that his attendance that evening is not barred.
What a check to his enthusiasm this seems to be, and the outlook for some little time appears to be limited to
memories of the two ceremonies at which he has been permitted to be present. The exhortation to make some
daily advancement now recurs to him, and in vain he seeks out his Masonic superiors and demands of them
in what way this improvement lies. To his dismay they have nothing to offer him save the advice to await
patiently the meeting when another First is scheduled to take place, or if he is more fortunate, his own
Passing. True, he is offered a slight degree of consolation by the study of the questions, though he probably
committed them to memory days ago. To add to his discomfort, our keen Brother learns that his Lodge is
paying a fraternal visit and that again he is barred by reason of his Masonic youth.
Ruefully he remembers that at one time he was under the impression that one only had to be made a Mason
to be instantly entitled to all the mysteries and privileges, and yet at the outset he finds himself deliberately
excluded from a full participation in them.
He next tries to obtain some further knowledge of the ritual of the First, and here again difficulties beset his
path. Upon his making inquiries, he is told that for some frankly inexplicable reason, the official ritual must
be withheld from him until such time that both points have been exposed. In fact, it does not appear to be
published in separate parts, so that this most commendable thirst may be partially assuaged by the wayside.
This does at first sight appear a bitter blow, and in his ignorance our tyro concludes somewhat paradoxically
that he is not to be permitted to extend his researches until all things have been revealed to him.
Masonic literature now comes before his notice, but with the exception of one or two excellent little columns
especially written for him, the library, if there is one, is taboo. And he is indeed fortunate if the "one or two"
are placed before him. The proportion of Brethren who read Masonic books is small; and of those who
possess them, smaller still.
The way of attainment is not paved with ease, and the seeker does not find himself lifted over obstructions
by unseen hands. The many setbacks offered to our young seeker after Masonic knowledge are not just so
many obstacles, and devoid of moral worth. At a later period in his spiritual development he is charged to
know himself, an achievement which is only reached by the path of self-discipline and conscious
introspection. The difficulty of the approach intensifies the personal evaluation of that sought after. That
which is free to all has little appeal. Restrict distribution by the imposition of conditions, and a demand is
created.
Our Brother is somewhat similarly circumstanced and thereby enjoys experiences which by their lessons of
patience and continued striving, strengthen the resolution of his approach.
This, Brethren, is the advancement which we are called upon to make in our early days. Externally we have
nothing to show for it, and, indeed, of our hidden gain we may remain for a time unconscious.
The extent of a man's Masonry is estimated by the intensity and sincerity of his sentiments, not by the
perfection of his repetition.—The Freemason
Seven
The universal veneration for this number, which is to be observed in every system of antiquity, tends to
prove that it proceeded from some common cause. It was regarded as a sacred number in all religious
systems, and it is assumed that this veneration arose from the institution of the Sabbath; also it is ascribed to
the number of days in the week being coincident with the number of planetary bodies. Among the
Pythagoreans it was regarded as a perfect number, because it was made up of the numbers three and four,
which represented the triangle and the square, the two perfect figures. They also called it a virgin number,
without a mother, and they compared it with Minerva, a motherless virgin, because it could not by
multiplication produce any number within ten, it being the first prime number which, when multiplied,
produced a multiple greater than ten.
The number seven has occupied a very important part in all the ancient systems of mythology and religion.
There were seven ancient planets, seven Pleiades, and seven Hyades; seven altars burned continually before
the God Mithras; the Arabians had seven holy temples; the Hindus had seven deities — the Sun, the Moon,
Tuisco, Woden, Thor, Friga and Seatur, from whose names are derived the names of the seven days of the
week. In the Persian mysteries there are seven spacious caverns, through which the candidate had to pass; in
the Gothic mysteries the candidate met with seven obstructions, which were called "the road of the seven
stages," and sacrifices were always regarded as possessed of the greater efficacy when the victims were
seven in number. Seven 'figures appear in the Jewish ritual, and the meaning of its root, "shabang," is
perfection, or fullness, and that to both Hebrew and Pythagorean the number was looked upon as perfect.
Oaths were confirmed either by seven witnesses or by seven victims offered in sacrifice, as we read in the
covenant of Abraham and Abimelech (Genesis xxi: 28), and both Old and New Testaments contain frequent
references to the number. The Sabbath was the seventh day; Noah received seven days' notice of the
commencement of the Deluge, and was commanded to select clean beasts and fowls by sevens; seven
persons accompanied him into the ark; the ark rested on Mount Ararat in the seventh month; the intervals in
dispatching the dove were, each time, seven clays; the walls of Jericho were encompassed seven days by
seven priests, bearing seven rams' horns; Solomon was seven years building the Temple, which was
dedicated in the seventh month, and the festival lasted seven days; the candlestick in the tabernacle consisted
of seven branches.
Seven is the sacred number in Masonic symbolism, and this has always been the case. In the earliest rituals it
was said that seven was required to make a perfect Lodge, and the seven liberal arts and sciences are,
according to an ancient legend, the foundation of the Craft.
The number seven played an important part in the architecture of temples and palaces. The famous pagoda,
Churnigham, is surrounded by seven square walls, painted in seven different colours, and in the middle of
each wall a seven - sided pyramid, just as in the antediluvian period the temple of Borsipp, now the Bers-
Nimiod, had seven stages, symbolic of the seven concentric circles of the seven spheres, each of tiles and
metals to correspond with the colours of the ruling planet of the sphere typified. Nearly all the ancient
religious systems had their seven gods and their seven heavens. There were seven vases in the seven temples
of Upper Egypt, seven holy fans of the Arabians, seven islands, mountains and rivers of India, seven Gothic
deities, seven worlds of the Chaldeans, and their seven spirits, seven splendours of the Jewish Seophimin,
seven states of purification and progression in the Egyptian doctrine of metempsychosis, and seven stages of
progressive development of the disembodied soul in Buddhism, allegorised by the seven stories and
umbrellas of their pagodas.
In the Ramayana of India seven yards are mentioned in residences of Indian kings, and seven gates generally
led to the seven temples and cities of old, while the Frieslanders in the tenth century of the Christian era
strictly adhered to the number seven in dividing their provinces, and insisted upon paying seven pfennigs of
contribution.
Symbolism As Means Of Expression
An Address Delivered by
Bro. the REV. CHARLES REED, M.A.
"Man is a symbol-making animal," so wrote Aristotle, and indeed he is. We find a great difficulty in
expressing our aims, ideals and emotions in mere words. The fullest speech of a man's life is sometimes quite
inadequate to express the overflow of the heart.
The need of symbolism is manifested in a thousand ways in life. Thus it is that, in the moment of a Brother's
great sorrow, for example, a handgrip will symbolise and convey what words cannot express. A gentleman
does not raise his hat to a lady in order to reveal the full beauty of his own countenance — some of us would
stand ill in such case! No — respect and honour for womanhood at its best is what is symbolised.
What, indeed, is a flag? Is it merely some pieces of cloth sewn together? It is that and very much more. Men
do not give their lives for a mere piece of bunting! To them the flag is a wondrous symbol, it is the
embodiment of the national ideals, the symbol of highest things for which the nation stands. Symbolism is
then, the investing of outward things with inner meaning. I go to the Dictionary of Architecture for a
definition of symbolism, and this is what I find: "A symbol is a picture, sign or character by which
something more than that portrayed is suggested to the mind."
Thus, the parson in his dog-collar, the judge in his ermine, the soldier, sailor and airman, the policeman and
the nurse, the Grand Lodge Officer and the humblest Masons, in their uniforms or regalia are all symbolical
of something larger than the individual who wears them. Educationalists have become increasingly aware of
this of recent years, and they speak not only of the "ear-gate" — mere speech as a method of teaching — but
also of the "eyegate" the employment of models and symbols.
Symbols have indeed tremendous powers of association and suggestion. At the very beginning, when
Masonry is defined to an initiate, he is told that it is illustrated by symbols — note the word "illustrated," for
symbolism is not the substance of Masonry. It cannot just remain there. Symbols are not resting places, they
are stepping-stones. All our ritual and symbols are mere humbug if they end with the outward act, and the
inner significance of our superb ritual is forgotten. If we use symbolism, and thereby claim affinity with the
poor and the distressed, if we align ourselves with the faithful and true of past days, and go out and live our
daily lives in a manner that is anything but on the square, if we claim to share the death of a celebrated artist,
and refuse to try to rise to the heights of the nobility of his life, what use is all our symbolism? It is mere cant
and hypocrisy to practise it.
Now, that is just what Micah states in the V.S.L. That is the kind of thing that he observed among some of
the men of his day. They professed to believe in God, T.G.A.O.T.U., they went to the magnificent Temple to
worship, they observed all the ritual and ceremonies of the Jewish faith, and then some went out and lived
notoriously, others by artifice or other unworthy means seized the small lands of the poor and joined them to
their large estates, others, in business life, used false balances to defraud their customers, others lied and
were untruthful —their word was by no means their bond. They forgot that man is his brother's keeper, and
responsible to the Great Architect for the stewardship of life and all that life may bring him. Micah's
righteous soul revolted at what he saw, and he hotly denounced the prevailing evils. "Mere outward form is
not enough," he said, "that can get you nowhere. What is needed is the concrete quality symbolised by the
various signs and ceremonies." "He hath shown thee, O Man, what is good, and what doth the Lord require
of thee but to do justly and to love mercy and to walk humbly with thy God?"
And that is the core of the message of the sacred book. It has been called the greatest saying in the Old
Testament. Surely, if we understand it aright, it is the message, the gospel of Masonry. To do justly, to love
mercy and to walk humbly with thy God.
If Masonry remains in the region of mere ritual—thank God it does not — but if it does, it cannot possibly be
a vital force, it must come to flower and fruit in conduct and character before you can assess it at its real
worth. We need to be true to our vows — to do justly, to act on the square, to render to all their due — the
employer to the employee, the employee to the employer, the seller to the buyer and the buyer to the seller.
Micah and the prophets of his time cried out for righteousness the source and fount of it, and His people must
aim at being righteous too. Only so could the world of men live in peace and unity; and today we cannot but
have sympathy with our fellow-men who are unemployed when they say: "What we want is not charity —
we want justice, the opportunity to take our place as self - respecting citizens in the great world
commonwealth."
It is folly to talk of peace and goodwill among men, unless we are prepared to face facts and to enlarge our
conception of the justice due to other nations and to other men. To do justly, we must strive to harbour no
thought of wrong to another, to let no unjust or unkind word pass our lips, we should deal as straightly as we
know how in every action of life — that is what is required if our life would be a vital force for good, to do
justly and to love mercy.
Mercy is often spoken of as the attribute which tempers the severity of justice. It has been defined as that
benevolence which disposes a person to overlook injuries, or to treat an offender better than he deserves. The
word, however, in this passage, has a wider range of meaning. The Hebrew word from which this is
translated is repeatedly applied to God, and translated, loving kindness, and so far are justice and mercy from
being regarded as opposites, that they are placed together as if one involved the other. If justice is the
foundation of God's throne, the earth is full of His loving-kindness. The term is almost equivalent to love.
But we are required to love mercy, for only so can it become a principle of action. To love mercy is to be
active in helping to deliver those who are hindered and handicapped in life, those who are handicapped in
childhood possibly through loss of parents, those who fall by the wayside, possibly among robbers, those to
whom old age brings the accompanist of poverty. Mercy is not a negative, it is a positive thing. It is
something that drives you in life. It is that you live in an atmosphere of love which makes you active in
benevolence for others.
When the judge says to Shylock, demanding his pound of flesh: "Then must the Jew be merciful!" Shylock
answers "On what compulsion must I? Why should I be forced to be merciful?" And then you get one of the
most magnificent passages in Shakespeare's plays: "The quality of mercy is not strained, it droppeth as the
gentle rain from Heaven." It is not a thing you take up and say: "I will be merciful." It must be like the all-
pervading dew upon the grass, it must be woven into the texture of your nature. Mercy must be quality of
character, because loving our fellow - men we cannot help being merciful.
Maeterlinck has put it beautifully: "Let our unceasing care he to better the love we offer to our fellows." One
cup of water which is drawn from the spring on the mountains is worth a hundred taken from the stagnant
wells of ordinary charity.
What does the Lord require of thee? Not mere symbols of realities, "But to do justly, to love mercy, and to
walk humbly with thy God."
Carlyle once said that Jesus Christ was humanity's divinest symbol. Every Mason would not agree about the
superlative "divinest" composed as the order is of men of all religions. But be he Buddhist, Hindu,
Mohammedan or of the Jewish faith, each would agree that Jesus Christ was a Divine symbol. But to us who
acknowledge Him as Lord, He is the Divine, who came down to earth and walked the common ways of men,
revealing God with a fullness with which he had never been revealed before.
God having fellowship with man, and teaching men to walk humbly with God, He is for us humanity's divin-
est symbol. What does the Lord require of thee? Not merely outward shadow, but the substance, not merely
symbolism but the actual virtues symbolised.—The Freemason.
The Charter Of Freemasonary
"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding
brass, or a tinkling cymbal.
"And though I have the gifts of prophecy and understand all mysteries and all knowledge, and though I have
all faith so that I could remove mountains, and have not charity, I am nothing."
The great Charter of Freemasonry is the thirteenth chapter of 1st Corinthians, and yet how many Freemasons
have read and absorbed the message contained in the first two verses of this inspiring chapter in the V.S.L.?
Since its very beginning Freemasonry has always emphasised the sterling value of Charity. Its ritual may be
stately, and noble in expression. Its ceremonies may be marked with dignity and splendour. But it has ever
demanded of its members the practice of Charity, and in such practise it sees the copestone of its own
temple. Masonry is greater than the Temple, and Charity wider than the application of the N.E. corner. Its
Temple is the world. Its service is directed towards men of all nations and all creeds, for it is satisfied that
wherever the fraternal spirit is practised in all its fullness there is the raging of all international, racial and
credal barriers, and men walk along a common, but high level towards tho appointed destiny of the race.—
The Freemason.
Wear Your Lambskin All The Time
To be a Mason all the time should be the great objective of all those who seek to tread the Masonic pathway
if life. To keep on that highway, so beautifully depicted in our ceremonies, to adhere to the moral teachings
so strongly recommended and so frequently inculcated in our assemblies, in a practical way in our everyday
life, must, if ye are Masons at heart, be our constant endeavour. It is undoubtedly a most strenuous task to
live up to the high standard of our teachings all the time, but it is the effort to do so that makes everything
worth while.
The trials and distractions of the world to which we are subjected are apt to cause us to forget our teachings,
especially when we become absorbed in the matter of "getting on" in the world; and to have the courage to
voice our opinions against influential opposition, which possibly may be detrimental to our own
advancement, requires a conviction born of right and truth.
Courage is a quality by itself, one and indivisible; here are many manifestations of it, but only one courage.
It is the faculty to face fear and defy it, and it is this courage we should strive to possess. There is a
remarkable divergence between this high quality of mind and the bland recklessness of ignorance. To travel
gaily along a path unregardful of hidden pitfalls and a disastrous hiding is natural to the young, but the
courage demanded from men in the serious business of life is of a far higher trade, and to maintain our
Masonic ideals in the office or workshop often constitutes a great trial of our fidelity and fortitude.
Unpopularity and opposition may sometimes divert us from our path, but fidelity to ourselves and to the
tenets if the society of which we are members, will enable us to overcome these difficulties, and the high
endeavours of today will beget the tradition of tomorrow. We are the builders of today, and the craftsmen of
a century hence should be able to look back over the years and feel proud of our labours, for, as we are justly
proud of those who bore the heat and burden of the day for our establishment, but who never saw their work
completed, so this should be our incentive to do "fair work and square" lest through out procrastination and
inefficiency some fellow creature may be deprived of his birthright.
As Moses only viewed, but did not reach the Promised Land, so we may only see a part of our own desires
and plans fulfilled, but if we acquit ourselves with the utmost fidelity in the performance of our allotted task,
to set our ashlar by square and level, and leave to our successors a further heritage of freedom, and not a
burden to keep them in a state of bondage and suspense, we shall in this wise, encourage them to greater
efforts to work with a wise and reasoned optimism, to profit by our erros, and to appraise at their true value
the liabilities as well as the assets of their own situation, and not attempt to live on the glory of the past or the
visionary hopes of the future, We have many traditions and precepts handed down to us from past
generations of Brethren who symbolically always wore their lambskin, and we should strive to pass on their
noble tradition to those who will follow. We should not discard our symbolic lambskin when we hasten from
labour to refreshment, but carry its precepts into our home, our vocation, and our lives. Can the Ethiopian
change his skin or the leopard his spots " (Jer. 13-23) may well be asked, if we at will, can leave our moral
obligations in the Lodge room, and adhere only to our material obligations in the mundane world.
Our views must of necessity vary according to circumstances, but base metal cannot be transmuted into fine
gold, nor fine gold debased by their external contact with opposite values. If we adopt the mental attitude
that by doffing our lambskin it relieves us of our moral obligations, how can we expect the members of our
own society, apart from the uninstructed world who are not Masons, to hold us, or our Institution, in respect
and esteem?
Each time we depart from the standard set in the investiture of a Mason, is to make our forms and
ceremonies an empty show and the repetition of our ritual a mass of meaningless words better left unsaid. If
we are to live in peace, to enjoy that happiness which true friendship and brotherly affection can afford, and
secure the transmission of our secrets "pure and unsullied" we must wear our lambskin, not part, but all the
time.—Bro. R. Woodward, N.S.W. Freemason.
Ignorance
The most potent ally of the arrogant dictator and the charlatan priest has always been ignorance — and how
good Freemasons dislike that ugly word. History repeats and repeats itself in citing and reciting incidents
showing the efforts of self-seeking leaders to encourage ignorance and prevent the enlightenment of their
subordinate masses.
How shallow is the saying "Ignorance is bliss," yet ignorance (in the populace) is bliss to the dictator, the
charlatan and the despot. In the uneducated person the brain is only partially developed, the perceptive and
analytic faculties are practically dormant, thus it is much more difficult for the untrained mind to detect
chicanery, deceit and hypocrisy.
Dictators of old, and modern dictators alike, have always hated, feared and fought Freemasonry, and we can
easily understand their antipathy. Their open hatred is unquestionably engendered by fear, for well they
know that one of our most important tenets is the education and enlightenment of mankind — the very thing
that they most fear because it weakens and destroys their despotic power and arrogant control over the
populace.
Jacques De Molay and his gallant Templar Knights were martyred through hatred engendered by the fear of
education of the laity, and history bristles with incidents of this character, but the great heart of Freemasonry
has continued, and will continue, to pulsate, despite the efforts of its enemies to injure and destroy it.
A Brotherhood that steadfastly seeks to raise its fellow man, up from the depths of ignorance that he may see
"The Light," could not fail to attract to its ranks true-hearted and righteous men. A Fraternity where the
Golden Rule and Brotherly Love, Relief and Truth are the cornerstones of conduct naturally attracts the
"cream" of humanity, thus King, Prince and Potentate have been proud to join our ranks and lend their efforts
to the betterment of mankind.
The happiest man on this old earth is he who loves his fellow man, he is never lonesome, for even in his
solitude he enjoys the consolation of good deeds done. The unhappy man is he who loves only himself, for
he, when in solitude has no such solace. He is still ignorant, because he knows not the warm glow of
happiness and comfort which unselfish charity to others brings, his selfishness has embittered his life and his
ignorance is more pitiable than that of the uneducated man who loves his fellows and has charity in his heart.
The ignorance of the illiterate man may be abated by mental effort and instruction, but the ignorance of the
educated, but selfish, man can only be abolished by such teachings as Charity and Brotherly Love, and if he
will take unto himself, and try to practise, these truly Masonic virtues, he will suffer the pangs of loneliness
no more, the bitterness will disappear and he will know the warm glow of happiness that all Freemasons
enjoy. —Frank J. Maiden, 32deg.—The New Age.
Tracing Boards available on order from
Regalia Home
Faith By Works
In many countries of the world, Masonry is, at the present time, under the severest trial. Every great cause
has its vicious enemies, who try in every way and at all times to thwart its purposes and tear down its
constructive efforts.
This applies to all things, but more especially to any cause or to any organisation which has for its end and
aim the betterment of mankind and the uplift of the human race in its struggle upward to the light of liberty
and human happiness, freedom and the brotherhood of man in all the complicated relationships of modern
society.
We are all Masons and we are proud of it here in our little community and in the communities that touch
upon us and join us in our associations, but could we stand the test of persecution? Could we stand in the
face of vigorous opposition and meet it with hearts bold and unafraid?
We are all Masons and we are proud of it here in our teachings, convinced in our philosophies to such an
extent that we could resist the onslaughts of our enemies? Are we bound together by the bonds of
brotherhood so closely that we could successfully resist the influences that would tear us asunder? Are we so
firmly persuaded of the righteousness of our cause — the liberty, equality and fraternity of man — that we
would adhere to that aim through such conditions that are now affecting our Brethren in other parts of the
world?
We here, may never be called upon to face the trials that are the lot of Masons elsewhere. We may live our
sheltered and sequestered Masonic lives in peace and quite, but the possibility is always that innuendo and
propaganda may give place to open action.
The only way to be prepared to resist our enemies is to be more thoroughly conversant with our aspiration,
more deeply imbued with the vital necessity of our destiny, more closely tied together in the bonds of
Masonic brotherhood, more firmly welded into one single body of united purposes, that we may go forward
with the knowledge that in our Masonic union we are as one, to strive in every way for the eternal truths of
our Fraternity and for the enlightenment of humanity, its freedom from persecution, oppression, moral or
mental subjection.
The only way in which these high efforts will be assured is for each of us to work more earnestly and
consistently for the upbuilding of Masonry. Let us attend our Lodge meetings, study our doctrines, get to
know our Brethren more closely and intimately, spread the respect for Masonry by living true Masonic lives
ourselves in all our contracts with those not members of our Craft — and so conduct ourselves that men will
say: "He is a true Mason."
Your opportunity is now here to make a fresh start. If you have been simply a member, Masonry needs you
as never before as an active, living force. It needs your support, your active aid, and it needs your daily
record to supplement its teachings.
Thus, and thus only, can we ever realise the goal which we so proudly aspire to reach.—Frank M. Holliday,
32', The New Age.
If I could understand religion as I understand that two and two make four, it would not be worth
understanding.
If the power to do hard work is not talent, it is the best possible substitute for it.
Enthusiasm is the genius of sincerity, and truth accomplishes no victories without it.—Bulwer Lytton,
———————————————————————————————————————————
CHANGE OF ADDRESS
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 advises.
G. A. Beveridge, 2 Brown St., Kawerau.
Bro. D. S. Black, late of Park Rd., Auckland.
G. P. L. Bretherton, 4 Kahu Rd., Christchurch 4.
D. J. Connell, R.D. 7,TePuke.
J. M. Clark, 76 Godden Cres., Auckland, E.1.
J. N. Garth, 62 Mungavin Ave., Porirua.
E. H. G. Currin, c/o Teagle Smith & Co., Ltd., P.O. Box Hamilton.
H. A. Lowe, 36 Bridge St., Kilbirnie Wellington E.3.
J. Macfarlane, 20 Maire 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.
P. H. Tomlins, 134 Mungavin Ave., Porirua.
J. R. Wilson, Te Houka, Balclutha.
Great Object Of Masonry
"To enlarge the sphere of social happiness is worthy of the benevolent design of a Masonic institution; and it
is most fervently to be wished that the conduct of every member of the Fraternity, as well as those
publications that discover the principles which actuate them, may tend to convince mankind that the great
object of Masonry is to promote the happiness of the human race."
—George Washington.
The Lofty Plane
The lofty plane to which Freemasonry seeks to lift us may never be fully achieved, but we must strive. Better
to have striven and failed than never to have tried at all. We shall be judged not so much on our
achievements as upon our endeavours towards the ideal. The merit lies, not so much in the arriving as in the
journeying. If our motives are right no matter the result we have nothing to fear.
Something To Do
Thank God every morning when you get up that you have something to do which must be done, whether you
like it or not. Being forced to work, and forced to do your best, will breed in you temperance and self-
control, diligence and strength of will, cheerfulness and content, and a hundred virtues which the idle never
know.—Charles Kingsley.
SOUTH AUCKLAND
At the April regular meeting of the Sir Walter Scott Lodge No. 15 South Auckland District, the memorable
occasion of Brother A. R. Tout having attained the distinction of being sixty years an active member of the
Lodge, was suitably celebrated. There was a good attendance; Bro. Theo. E. Milson travelling from
Eastbourne, Wellington, especially for the occasion.
In open Lodge, prior to the work of the evening, Bro. Tout was placed in the east before W. Bro. L. M.
Hayward, P.G.D. who suitably expressed the warm sentiments of all the Brethren present, his own personal
congratulations, and, on behalf of the Grand Lodge whom he officially represented, a sincere wish that Bro.
Tout would enjoy many more years of Masonry.
During the refectory proceedings following the meeting a birthday cake with one candle was cut by Bro.
Tout, and in proposing the toast to the honoured Brother W. Bro. A. L. Briggs, W. Master, complimented
Bro. "Bert" on being such a loyal and valued member of the Sir Walter Scott Lodge since his initiation on
April 16, 1907. He also congratulated Bro. Tout on his apparent good health on this his ninetieth year. The
Master assured Bro. Tout that this evening would be the highlight of his year of office, and hoped that
circumstances would permit Brother Bert being present at our Centennial in the year 1970.
Brother Tout, in replying to the toast, thanked all the Brethren present for their good wishes, and assured
them that this function would be a cherished memory for him He then went on to describe some of the
conditions and amusing incidents of the early days in Masonry.
In all a very enjoyable evening was spent in celebrating a very momentous occasion.—L.R.A.
TARANAKI
Correspondent: W. Bro. M. E. Titchener, 1 Totara Tee., Inglewood.
To those not familiar with the workings of Lodges in Taranaki we hope from time to time to bring to these
notes items of interest from throughout the province.
After the installation of Grand Lodge officers at the annual communications in November there is a slight
breathing space from then until March of the following year, when work really begins in earnest for the
Provincial Grand Master and his officers.
There are then installations in a period of 10 days, and four in 12 days. Beginning with Patea Kilwinning No
8 on the second Wednesday, Moa No 110 Inglewood on the third Monday, and Stratford No 75 on the third
Wednesday, and to cap it all, Ohura No 214 on the third Saturday; certainly quite a marathon, to be
completed by the Prov. G.M., and his band of worthy officers.
I feel at times that some effort should be made to spread these first four installations in an endeavour to ease
the burden for all, as the previous month is free of any of these functions and April has only two compared
with three in May and no installations in June. How these officials stand the strain of this work, and normal
official visiting is a source of conjecture by many of the laymen in Masonry.
A very well attended installation meeting was held at Manaia No. 286 on Monday May 8 when the Prov.
G.M., R.W.Bro. J. C. Taylor, accompanied by eighteen Grand Lodge officers, participated in elevating Bro.
Ian Tong S.W. to the chair of K.S. Like so many other lodges, Manaia have been up to a point short of work
but indications are that this period of the doldrums is on the way out. To the new Master, his officers and
brethren, we extend all the best for a happy and successful year of office,
During the month of April, the Taranaki District was honoured with a visit by M.W.Bro. J. A. Redwood,
Grand Master.
Official visits were made by our distinguished brother to Lodge New Plymouth No. 338 on Thursday April
13, and St. Johns No. 95 on Saturday April 15, this latter being the installation meeting of the Eltham Lodge
who had changed the date of their meeting, to meet the arrangements made for the visit.
In his addresses to the two lodges M.W.Bro. Redwood spoke to the brethren on the "Image of Freemasonry"
and received a very attentive hearing on the various aspects outlined, and many favourable comments have
been heard following on from these addresses.
Also during his stay our M.W. Grand Master took the opportunity of visiting every Lodge room in the
district with the exception of two, Tainui No. 336, Awakino, and Ohura, No. 214 two of the outposts of
Freemasonry in Taranaki.
It is hoped that any suggestions made for improvements to Lodge properties and surroundings (where given)
will be heeded and thus ensure that a proper "Image of Freemasonry" will be shown to the outside world.
We thank M.W. Bro. Redwood for his visit, and hope that it will not be long before he again visits the land
of milk and honey.
The Taranaki Masonic Trust still continues to thrive, and is carrying out many services which are providing
comfort and assistance to those in need.
Two recent cases of fire in the Stratford District engaged the attention of the Trust, and timely help was
forthcoming in both instances. One of the persons assisted was enabled by this help to resume his business in
less than 48 hours after a disastrous fire. We are justifiably proud of our Trust and the brethren reponsible for
its coming into being and wish it continued success and all the assistance possible from the brethren of the
District.
At the recent installation meeting of Carlyle R. A. Chapter, No. 74, Ex Comp N. T. Clancy was installed as
First Principal by R. E. Comp C. H. Strombom, Grand Supt., before a representative attendance of
companions and visitors.
During refectory proceedings the opportunity was taken of extending birthday greetings to V.EX Comp Fred
Aldous of New Plymouth, who was celebrating his eightieth birthday. V.Ex Comp Fred was entrusted with
assisting in the reply to the toast on behalf of Grand Chapter, and in a few well chosen words thanked all
present for their good wishes. Fred as he is known to all, is in a number of branches of Freemasonry in
Taranaki, and continues to take a very active interest in all Masonic functions, and in particular to De Burgh
Adams Lodge, No. 446, I.C. of which he is a high ranking officer. May you be spared, Fred to spend many
more happy years among the brethren of the fraternity.
Stratford Lodge will be celebrating the 75th anniversary of their Lodge on the 23rd, 24th, and 25th June,
1967, and indications so far point to a very successful three days of celebrations.
It is agreed that some of the information appearing in these notes may be a little behind, but it is hoped with
the assistance and co-operation of Lodges, the notes from Taranaki will become a regular feature. M.E.T.
CANTERBURY
LODGE SHIRLEY No 263
Presentation to M. Wor. Bro. J. S. HAWKER
Most Wor Bro J. S. Hawker P.G.M. was recently honoured by the brethren of his own Lodge with the
presentation of a handsome Past Grand Master's Jewel as a token of the Members' esteem and in appreciation
of his services to Freemasonry as Grand Master.
The W. Master Wor Bro L.F.N. Chapman invited the Provincial Grand Master Rt W Bro J. W. Vivian to
make the presentation on behalf of the brethren of Lodge Shirley. Rt W Bro Vivian spoke in glowing terms
of the splendid service of M. W. Bro. Hawker during his term of office and the high regard in which he is
held throughout New Zealand.
NI. W. Bro. Hawker, to whom the gift came as a surprise, thanked the Prov. G. Master and the Brethren of
the Lodge for the fine jewel.
The Grand Lodge officers present also included Rt. W. Bro A. B. Christensen P. Dep. G. M. Rt. W. Bro E. J.
Butcher P. Prov. G. M. V. W. Bro J. C. Hancox P G. Chap. and V. W. Bro W. G. King G. Chap.
The Prov. G. Master handed the Gavel to M. W. Bro Hawker to enable him to conduct the Board of Installed
Masters for the Installation of the new Master of Lodge Shirley W. Bro A. R. Egan. This gave much pleasure
as Bro Egan was initiated by M. W. Bro. Hawker when he was Master of the Lodge.
Rt. W. Bro Vivian in addressing the brethren in the refectory said that all efforts, all great works, all labours
are but naught in history and fade into insignificance if they leave no good or love in their wake.
All the pomp and ceremony of our meetings, our enthusiasm and concern are lost in memory. But the good
and charitable love towards our fellow men are the only things which have everlasting effects. Therefore
when we build, let us think and endeavour to build forever. Let it be such work as our descendants will thank
us for, and say with pride "Look what our forefathers did for us."
IONIC LODGE No. 212
At a recent meeting of Ionic Lodge, Christchurch a notable and pleasant event took place. The W. Master W.
Bro F. W. Sisson was in the Chair. During the evening he asked V. W. Bro C. C.Holland P. Pres. Bd. G.P. to
present a 50-year Jewel to Bro E. R. Caygill. V. W. Bro Holland paid a tribute to Bro Caygill who is well
known in the Craft; and in Christchurch and Canterbury in commercial circles.
In the refectory W. Bro R. T. Doig and W. Bro J. G. Dunstan, both nephews of Bro Caygill, proposed the
toast to him thus making it a unique occasion.
AMBERLEY LODGE No 2007 E.C.
Bro K. L. Eden was installed as Master of Amberley Lodge in succession to W. Bro I. M. Whyte. The
ceremony was conducted by W. Bro James Woodhead Deputy District Grand Master on behalf of the newly
appointed Dist. Grand Master Rt. W. Bro D. A. Munro who is at present in England. The fine Lodge room
was filled to capacity, and there was a particularly large attendance of District Grand Lodge Officers.
Provincial Grand Lodge was represented by V. W. Bro I. L. Tie Asst. Prov. G.M. and other officers of Prov.
Grand Lodge.
During the evening a fine tribute was paid to W. Bro. A. A. Thomson P. D. G. Purs. who has held the office
of Chaplain of the Lodge for many years. W. Bro Thomson is highly regarded throughout North Canterbury
for his kindly nature and deep interest in the principles of Freemasonry.
MAIRAKI LODGE No 131
Cust, North Canterbury.
V. W. Bro I. L. Tie Asst. Prov. G.M. conducted the ceremony of Installation at Mairaki Lodge, Cust,
recently when Bro. E. H. Reese vas installed as Master of the Lodge in succession to W. Bro L. R. Wolfe.
There was a good attendance of Grand Lodge Officers and Provincial Grand Lodge Officers. Most W. Bro J.
S. Hawker P. G.M. was present and he had with him Rt. W. Bro E. J. Butcher P. Prov. G.M. V. W. Bro J. C.
Hancox P. G. Chap. V. W. Bro A. I Chambers P. G. Lec. and W. Bro. S.W.M. Smith P.G.S. and other
officers.
M. W. Bro. Hawker congratulated the Master and Brethren of the Lodge on the improvements to the Lodge
Room which have been carried out together with decorative and maintenance work.—ACF
All Join In Harmony
Have you ever considered how far we would get in Masonry without the kind attention, the encouragement
and the silent consideration of our womenfolk? Masonic gatherings, more particularly from the hospitality
and entertainment point of view, are occasions that require careful planning and quite a bit of hard work —
usually on the part of a few stalwarts whose efforts are seldom seriously recognised, or, in any case, are just
the subject of some passing reference — but conveniently allowed to remain in the back room. Of course, in
the case of big Lodges, more particularly in the cities, the needs of the inner man are attended to by Caterers.
As long as there is a good feed and a few beers, the evening is marked as a jolly good show. Even though the
only entertainment, if one can call it that, is the odd humorous references forming part of a "glad to be with
you" sort of address and much repetitive and oft boring speeches and replies in the Refectory.
To many this is Masonry. What a false impression to have gained and what a pitiful situation to be in! A
great many members of the Craft will have experienced, as I have done, that if you want to sample Masonic
hospitality in ample form, to find the real beauty of its harmony, as the traveller looking for natural scenic
views, you must go off the beaten track — into the out of the way places so to speak. Have you ever
travelled up Taranaki way? A journey here can be typical of a journey through any provincial district in New
Zealand. Away from the cities, and all the rush and bustle, where perhaps the ties of Masonic fraternity
appear no greater than the ties of professional and commercial business interests and unfortunately are too
often lost in the surge of city daily life.
As a matter of interest, my wife and I have just made a trip to the northern part of Taranaki to Awakino,
where Lodge Tainui No 336 held its Installation Ceremony on May 13, and when Bro. Viv Foreman
commenced his year as Master.
Real genuine Masonic hospitality permeates the very air of this valley, as rich as the history of its Maori
wars and the lore connected with the great migration of 1350, when the Tainui canoe was beached at the
Mokau River mouth and even today its anchor stone is positioned in the Awakino Maori Cemetery.
Each year at Installation time, many Brethren from near and far converge for this ceremony, and those who
remain for a day or so are comfortably billeted with the local Masons.
The ceremony takes place on a Saturday night, but for some days beforehand the Brethren and their wives
are busy with the preparation. The meats have to be killed, dressed and cooked; savouries and cakes baked,
salads and sweets prepared, the Lodge room dusted, cleaned and polished, and the local hall nearby fitted up
and decorated for the consequential banquet.
Over the years the reputation that has been built up by these large hearted people has drawn much praise and
has resulted in more and more visitors, but behind all this there has been the growing thought, what of these
wonderful women who worked so hard and unstintingly, displaying that quiet, efficient teamwork, and yet,
due to some restricting code of procedure in our refectory set-up, the pleasure and harmony of the festive
board cannot be shared by our ladies until Masonic toasts and replies have concluded, and by then the hour is
so late that apart from a brief toast, the helpers remain with their work and dishes in the kitchen.
This year, however, things were different — a very active committee of ladies drew up a musical programme
of exceptional local talent that made the whole show go with a bang As soon as the Brethren assembled at
the Festive Board, the Prov. G.M. announced that all toasts and replies would be reduced to a minimum so
that the ladies could be invited in to share in the evening's entertainment. What an evening — what talent,
what harmony No one studied the time, and it was truly a very great occasion in which real Masonic
harmony was an inspiring feature and which will be remembered until Installation time at "Tainui" comes
round again.
Now this side of Lodge activity is practised to a similar degree in many other country places — localities
where theatres and such like are not available to provide separate entertainment for the womenfolk. How
satisfying it was on the occasion described to have shared our evening with those who had helped so much,
even then it was getting late before they were admitted. How much better it would be to have our ladies
seated at the festive board with us right from the very beginning.
Do we have to so word our remarks in the refectory that only Brethern can hear? Cannot the toasts and re-
plies be so presented that embarrassment is not caused to the Craft or others on this one occasion? Does the
Tyler's toast have to be given so completely in its present form on such an evening? It would be of interest to
get the views and comments from the Country Masons on this very important subject.
The refectory side of Masonic meetings is a vitally important one. We should appreciate the fact that, as
Masons, we can be more efficient with the helping hand of a loyal, faithful wife.
We should not blind ourselves by thinking that a veil of secrecy should be carried to the ridiculous extreme
to prevent their sharing in our harmony to the full. The average Mason's wife has a fair idea of what we are
up to in our Lodge affairs, and mostly, in jocular vein, that's as far as it goes.
Harmony has been described as being one of the corner stones of the Craft — so, on occasions as I have
outlined in this narrative, let us show our appreciation for favours already received, and all join in harmony
for the good of the Craft in General and for a stronger spirit of goodwill in the Masonic side of our family
life in particular.
C. E. TANNER P.G. LEC.
NELSON AND MARLBOROUGH
Saturday April 22nd was Installation meeting of Waitohi Lodge No 111 Picton, and it was a night that will
long be remembered by Bro. Keith William Frederick Valk who was installed Master by R.W. Bro James D.
Baird, Prov G.M.
There were 136 in attendance, including 29 Grand Lodge Officers.
Visitors from as far south as Timaru, and several visitors from the North Island came to do honour to the
newly installed Master and to enjoy the lovely weather, and Waitohi's hospitality.
As the new Master is on the staff of the Marlborough Electric Power Board, many of his fellow staff
members were in attendance to do him honour.
During the evening W.Bro Wyber who has been treasurer for 10 years and still in office, was presented by
R.W.Bro F. C. Brown with a Treasurers jewel. He congratulated and thanked W.Bro Wyber for his services
to Waitohi.—A.G.B.
Flowers to the Living.
There are not too many brethren in the District who know that Bro N. W. Naylor of Cook Street, Havelock
has completed nearly 63 years in Freemasonry, having been initiated in Lodge Southern Star No 735. E.C.
Nelson in 1904.
Our brother enjoys good health but suffers from fading eyesight, but this is not too bad for his 85th year of
age.
OTAGO
W. Bro. L. T. Brockie, W.M. of the Lodge of Otago No. 7, with pleasure received V.W. Bro. R. Leslie and
Grand Lodge Officers at the regular meeting on Wednesday, April 12th when Wor. Bro. Arthur P.
Roydhouse was presented with his fifty-year badge.
Our very best wishes Bro Naylor, although it is 12 years since you received your fifty year service badge we
hope that it is a vivid memory in your long Freemasonic service. What an oversight that the Board of G.P.
does not see fit to award a five or ten year bar to your service badge.—Editor.
In making the presentation V.W. Bro. Leslie remarked that W. Bro. Roydhouse was initiated into the lodge
on April 11th, 1917, took his second and third degrees in Lodge St. Marks, Carterton, where his father was a
P.M. Installed W. Master of No. 7 1926 when M.W. Bro. Sir Charles Ferguson G.M. was present, a great
honour, M.W. Bro. Willie Lishner P.G.M. carried out the ceremony. In 1940 W. Bro. J. A. Roydhouse, Bro.
Tom, Bro. David A. and Bro. Arthur H. Barth were initiated on the same evening two in Khaki and two in
Navy Blue into the Lodge of Otago No. 7; this evening W. Bro. Harold Barth P.G.S. was S.W., W. Bro. J.
Sutherland S.D. and W. Bro. C. J. Hayward P.G.D.. I.P.M. are with us as officers when W. Bro. Arthur
Roydhouse was Master.
Of the family all six sons were members of the craft and their life has been a credit to you as their father,
W.B Bro. Jeff is Head Master of Riselaw Road School; Bro. Tom, M.B.E., V.R.D., Asst. Manager, Stores
Department, N.Z. Railways, Addington; Bro. David, 2nd in command Navy Armament Depot, Auckland;
Bro. Peter, Police traffic controller on Auckland Harbour Bridge; Bro. Noel, F.R.C.S. ear, nose, throat and
plastic surgeon, Auckland; Bro. Dick, B.D.S. (N.Z.) M.G. Professor of Restorative Dentistry, University of
British Columbia; while yourself, during your lifetime, well remembered for your instruction in physical
education.
W. Bro. Roydhouse, as Master you created history as with two double first degrees, two triples, a second and
a third, you also at May meeting opened your lodge at 6.30 pm initiated Mr. Leslie White, an actor with the
Fullers Theatre, called off at 7.50pm, called on at 8pm did business, received Lodge Ionic No. 191 who then
worked a third degree on their own candidate, called off at 10pm, gave presentation to W. Bro. A. G.
Fleming P. Asst. G.D.O.C. on his approaching marriage, called on at 10.15pm and closed lodge at 10.30pm.
W. Bro. Roydhouse, many are here tonight to do you honour and it is my privilege and pleasure to call on W.
Bro. Jeff Roydhouse to pin this badge on to his father's breast.
W. Bro. Arthur Roydhouse thanked V.W. Bro. Leslie for his remarks and his gesture in giving his son Jeff
the honour pf presenting him with his badge.—J.W.B.
Rt. W. Bro. W. W. Mundy, Prov. G.M. of Otago, accompanied by a large number of G. L. Officers, has
during the past month made two visits to Otago Central for the purpose of installing the newly - elected
masters of the seven lodges in this area and all meetings were well attended and enjoyed by all present.
On Anzac Day Rt. W. Bro. Buckingham, Prov. G.M. of Southland, assisted by G.L. Officers from his area
were present and installed Bro. Peterson into the chair of K.S. of this well known and respected lodge. A
very good attendance of visitors were inspired by the Anzac Service held in the lodge room in the evening
which was followed by the investiture of the officers of the lodge, the Board of I.M.s is held in the morning
and these notes would not be complete without mention of those many Brethren from outside the Otago area
who were present to make this a memorable occasion.—J.W.B.