Father and Son Tradition
Fortunate is the Lodge in which the father and son tradition is a strong one, and there are many such lodges
in New Zealand.
We are not supposed to talk a great deal to our families about what goes on inside the lodge room; but the
general nature of our activities is a matter of some interest to all our near relations. The young man who sees
his father go off for an evening's occupation which obviously makes him happy and which he enjoys will
take note that Masonic pursuits have their appeal. If he becomes aware that his mother also approves he will
notch up a further favourable impression. He does not need to know a great deal of what it is all about unless
his curiosity becomes aroused and impels him to ask questions: from that point the way is prescribed and
clear.
During the years that Freemasonry has been in operation in this country there has been room for several
generations of Craftsmen to be initiated in the same lodge, and it is not very unusual for a man to have his
father and his grandfather both present at his initiation; no doubt this has happened at times on the occasion
of his installation.
Of all institutions the Craft is surely one of those which most understands the value of tradition, and the kind
of tradition that is built up in a lodge by father-and-son membership is one of the strongest and most
valuable.
The desire to have one's son as a Masonic Brother should lead no one into the disobedience of solicitation.
The pride a father experiences in his son's initiation is a very real pride, it would be diminished if the father
knew that his son's application had come forward because of some pressure or direction on his own part.
There can be no doubt but that he would feel some slight sense of shame when he heard the W.M. question
the Candidate on the motives which had impelled his son to seek membership of the Order. Far better to wait
and experience the satisfaction and happiness to the full; or perhaps never to experience it, but to realise that
one had not steered one's son into a course from the pursuit of which he derived less than he should. The
Freemason, no matter what his family background, must become a Freemason of his own free will and
accord.
It is not only the father who derives satisfaction from seeing his son accept the Obligations of the Craft and
the traditional disciplines to which Freemasons willingly submit themselves. There is room for the son to be
proud of his father's achievements; his advances made and responsibilities discharged in that private man's
world where what happens is not reported in the public press nor broadcast through the loudspeaker, but
recorded only in the minds of one's fellows.
Over many years past this journal has included from time to time in its pages accounts of unusual
ceremonies, and the Proceedings of overseas Grand Lodges not infrequently record instances of several
members of a family being present at a ceremony where a son installs his father as W.M., where three blood
brothers are Master and Wardens of the same lodge at the same time, or there is some similar circumstance
which reinforces the normal Masonic bond with family sentiment.
Standards of behaviour and details of religious belief do change from time to time. There are few absolutes,
and much is determined by each generation for itself and for its own members. The Craft insists very firmly
on a few tenets; where there is room for individual difference the Craft respects but does not insist at all. This
is why Freemasonry in an institution where monarchist can be at ease with republican; where Christian
Mohammedan and Jew can laugh and be happy together; and it is no less a reason why men separated widely
by years and differences of outlook arising from the one being the parent of the other can meet on the level
and part on the square. And always, so mote it be.
When Chapter was resumed at 7 p.m. the tine Masonic Hall at Browns Bay was scarcely large enough to
accommodate the very large number of Companions who attended. The new Chapter was constituted in
solemn form and in most impressive manner by The First Grand Principal, the elements being presented by
M. Ex. Comps. Girling (corn), Burns (wine), Vialoux (oil) and Kusabs (salt). A most appropriate oration was
delivered by R. Ex. Comp. H. A. Marks, G. Lec., whose wide knowledge of the Old Testament and of Jewish
history well fitted him for the task.
The subsequent ceremony of Installation was performed in his usual competent and acceptable manner by R.
Ex. Comp. E. H. Bradstreet, G. Supt.
The foundation Principals are Z, V.E. Comp W. H. Taggart; H. Ex. Comp. H. Wyatt; and J. Ex. Comp. S. R.
Goudie. All are well known as Freemasons and as R. A. Companions in the Auckland area. Comp. Taggart
has a record of long and faithful service both to his Lodge as Secretary of Lodge Browns' Bay No. 346 for 13
years and as Scribe E of Waitemata Chapter No. 72 for 7 years.
"Installing Masters Guide" in stock at
Regalia House
The Chapter commences business with Thirty Three foundation members including seven present or past
officers of Grand Chapter and five other P.Z.'s. Among these, senior Grand Chapter Officers are R. Ex.
Comp. W. G. Webster, G. Scribe E, R. Ex. Comp. H. A. Marks, G. Lec and R. Ex. Comp. A. S. Oldham,
P.G. Lec. A companion who has rendered long and continuous service to R.A. Masonry is V. Ex. Comp. W.
F. C. Vine, P.G. Org. who was invested as Organist of The Chapter and who during the evening received a
Forty-year Service Jewel from The Grand Scribe E. In a very eulogistic address, R. Ex. Comp. Webster
detailed something of the great service that has been rendered , by Comp. Vine over a long period and in
more than one Chapter.
Refectory proceedings were of a very high order. The First Grand Principal acknowledged the very warm
welcome and the great support that had been tendered to him in the District and in a very fine address set the
new Chapter off to an outstanding start. The toast to the First Principal was most capably handled by R. Ex.
Comp. A. S. Oldham and the Second Principal, Comp. Wyatt, showed in his toast to the visitors that he will
have much to offer the new Chapter.
Tiromoana has a fine home at Browns' Bay, a capable set of officers, an enthusiastic list of founders and a
more than satisfactory supply of candidates in a rapidly developing area. An outstanding feature has been the
manufacture or provision by the Companions and their wives of almost all the regalia and furniture required
by the new Chapter. Waitemata and Rangitoto Chapters made generous gifts and other Auckland Chapters
assisted. Gowns, crowns, Chapter curtains and other items were all made by the ladies and altogether gifts
and donations exceeded all expectations.
The First Grand Principal expressed himself well satisfied that the chapter had prospects of a rosy and
outstanding future.—J.P.G.
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 advices.
G. A. Beveridge, 2 Brown St., Kawerau.
Bro. D S. Black, late of Park Rd., Auckland.
D. J. Cannel’, R.D. 7, TePuke.
J. M. Clark, 76 Godden Cres., Auckland, E.1.
P. E. Cochrane, 10 St. Leonard’s Rd., Kelston, Auckland.
J. N. Garth, 62 Mungavin Ave., Porirua.
E. H. G. Currin, c/o Teagle Smith — Co., Ltd., P.O. Box Hamilton.
J. Macfarlane, 20 Maire St., Lower Hutt.
B. A. Morley, Secretary, No. 340. 42 Amy St., Ellerslie, Auckland.
V. H. Morris, Arbuckle Rd., Hastings.
L. Nehua, 14 Charles Cres., Putaruru.
H. D. Paynter, 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, 23 Emerson St., St. Heliers Bay, Auckland.
P. H. Tomlins, 134 Mungavin Ave., Porirua.
Oration
Oration delivered at the Constitution and Dedication of the Tiromoana Chapter, No.105,
at Browns Bay, Auckland, on Saturday, 6th May, 1967, by
R. E. Comp. H. A. Marks, Grand Lecturer.
M. E. First Grand Principal and Companions all.
At the Meeting of Supreme Committee of the Supreme Grand Royal Arch Chapter of New Zealand, held in
the Scinde Lodgeroom, Napier, on Thursday, March 9, a petition for the formation of a Chapter was
presented. It was resolved that it be a recommendation to the Grand Principals that a Charter be issued under
the name of "Tiromoana" and that the number be 105. The Grand Principals having concurred we may well
designate that day as the birthday of this Chapter, which today we have constituted and dedicated to the
service of the Most High.
As Freemasons we like to see something symbolical in all our actions, and to me the great symbolic or
allegorical lesson of today's proceedings is the birth, dedication and life of Samuel, as recorded in the
Volume of the Sacred Law.
We all know how after many years of married life a male child was born to Hannah and Elkanah, and that as
a thanksgiving to the Most High Hannah gave the child to Eli the High Priest to train for a life of service to
the Lord. Eli carried out his duties so faithfully that it was Samuel's statemanship which, overcoming his
reluctance, guided the people in the transition from anarchy to monarchy, and by the election of David in
Saul's lifetime ensured the succession.
This system of giving the firstborn child to the service of the Most High, if it happens to be a male, has been
carried on through all generations even to this day in Orthodox Hebrew Congregations, where the firstborn
child, if a male, must be redeemed on the thirty-first day after his birth. The father gives the child to the
Cohen, or representative of the High Priest, and redeems him for fifteen shillings, that is five shekels or one
hundred gerahs. It is then his responsibility to see that the infant is educated according to the law of Moses
and of Israel, so that he may in due time take his place in the community and be of service to his Creator.
Now in the territory of the North Shore in the Auckland Masonic District two Chapters, Rangitoto and
Waitemata have lived together for many years and at last saw fit to pray to Supreme Committee that they
might be blessed with a child to assist them to carry on their Masonic work, which owing to the growth of
the district had become very onerous. Their prayer having been answered, they have this day, as did Hannah
and Elkanah, dedicated their young issue to the service of the Most High, and from this day onward it
behoves every Charter member to do his utmost to further the interests of "Tiromoana No. 105"; for by their
actions today they have taken the role of Eli and dedicated themselves to a life of service in the development
and progress of this Chapter.
"For everything there is a season" says a somewhat cynical old professor of wisdom in ancient Israel. There
is, he rather acutely insists, "a time to break down and a time to build up, a time to keep and a time to cast
away." The Companions who have banded together to form this Chapter, Tiromoana No. 105, feel that "now
is the time to keep and now the time to build." We have had our time of breaking down. In a sense that is
wrong — for such a time is always with us, we have always to be ready to throw away the false; but in
modern times there has been rather too much breaking down and throwing away. I am sure we all agree with
our Companions, we have come to "a time to build up."
The first thing we need is a foundation stone. It would be very natural and reasonable to say that belief in the
Most High was our foundation stone. That is though,>a mistake, curiously enough. We cannot build on a
belief; we must not build on a belief in the True and Living God Most High, but on the Most High. Even that
is not at all simple, because it is quite easy, being mere mortals, for us to doubt Him.
Our foundation stone, though not the building erected on it, must be a solid fact, given to us, not of our own
invention or our ingenuity. If we use that kind of foundation our building will be no stronger than we are; we
shall he like Atlas of old, carrying a world, and if we fall down, what then will happen to the whole
superstructure?
No, we must have a solid foundation stone, one which we find ourselves and which our beloved Order so
beautifully guides and leads us to; for it is the great "I am" who is the Keystone to the whole structure and
whose pattern is so different from what it at first seems to be. For, strange as it may appear, our experience
of the Most High is not of Him as a creator, but more as a Redeemer.
Whenever we find at work some saving grace, some redeeming feature, some cheering element in a life, in a
situation, a comfort in a disaster, this is when we experience Him most and draw closer to Him; not very
often as the mysterious Being who made the world according to fixed laws, some of which seem to our
partial understanding sometimes hard and even cruel.
It is rather the hint or glimpses of steadfast love behind "Jab's" redeeming action which reveals Him. Israel of
old felt this as they saw hope of deliverance from exile in Babylon, and recalled the ancient saga about their
forefathers' deliverance — their redemption from slavery in However stern the Most High had been with
here they saw His abiding love. This was how they knew, how they recognised His everlasting entity.
Other stones are needed in the building. A foundation stone is essential, but it needs other stones to complete
it. There are a number of stones which have been broken down and thrown away — prayer, worship,
sacraments, respect for parents, loyalty to employer, loyalty to employee, honesty, respect for woman,
respect for man. No doubt these stones look very old fashioned. That might be the decision of some perhaps,
but not of the Royal Arch Mason or indeed any Freemason, because it is this sort of stone which alone will
fit a building which has the Almighty One as a foundation stone.
Try as we will — and often we do try — it is not really possible to fit the stones of an undisciplined selfish
life on to the perfect foundation stone; but as Freemasons we are taught and know that knowledge grounded
on accuracy, aided by labour and sustained by perseverance, will finally overcome all difficulties; and so we
continue to polish these stones in the belief that they will eventually be accepted and fit into the structure.
"If it is now a time to build," it may seem rather as if we had been arguing that we have to rebuild on an old
building, and we may well turn away from the task, because the old-fashioned does not attract us. I
deliberately said "old fashioned" and not "square" or "grey." Grey sounds dismal, no one wishes to be that.
As for "square" I should dearly like to be that. Square stones will fit the building well — they are solid and
honest, reliable, fit for the expert craftsmen to try and to adjust their jewels upon. While no-one wishes to be
"old-fashioned," in the sense of not trying to understand modern life, not trying to learn all about the
wonderful things going on around us, something that was "fashioned, (made, shaped) in the olden time" (old-
fashioned) might prove to be useful because it has already shown that it has stood the test of time.
It is you yourself who is wanted in the building, not someone you might pretend to be; nothing else will
suffice, for it would be unreal, unfit for the structure, and like the imperfect stone eventually cast aside as
unfitted for the edifice. The stones for this building must be real and solid, they must be our real selves, so
they cannot very well be old-fashioned.
The other stones, the qualities of the new life (and it is a new, not an old-fashioned life, that we are called to)
will have to be used too; love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.
My Companions, like living stones be yourselves built into the spiritual, house we strive to erect this day;
thus will the beauty of the whole superstructure be unveiled to your view and the essence of the Most High at
last become comprehensible to you.
Apathy
An address by Bro. D. J. S. MILLAR, Delegate from Napier Masonic Trust to the
Centennial Conference of the Royal Victorian Masonic Homes
January 1967
Apathy is defined in brief as a want of feeling; indifference to what appeals to feelings or interest. It is
expressed in a "she'll be right" or "I couldn't care less" attitude. The way in which the word is often used in
the craft is "not actively engaged, uncommitted".
The teachings of Freemasonry are moral. The claim that F.M. makes good men better, warrants serious con-
sideration for this is a moral approach. It is significant that Websters first definition of "moral" is
"characterised by excellence in what pertains to practice or conduct".
Can apathy be applied to morality? I suggest that the craft stands indicted if we are to accept that any
member can suffer from a want of feeling for what concerns his conduct, or is indifferent to attaining some
measure of excellence in his relationships. If such a man anywhere is a F.M., then those who proposed him
were remiss; the lodge which initiated him is immoral. This I find hard to accept.
But I will agree that many brethren throughout our constitutions are indifferent to F.M. This may not be
immoral but is certainly amoral. Will those of you who are members of Grand Lodge see these remarks
through the eyes of one who is not in Grand Lodge and has no wish to attain such a position and hence is
without status, yet is actively engaged as secretary to an incorporated society wholly based on Masonic aims
and concerned with care of the aged, assisting the needy and who comes into contact with all levels of
business and government and society.
About two years ago, a special Ministerial committee was engaged in investigating all aspects of care of the
aged. The Chairman, at a public hearing, commented that "(Our) organisation was beyond reproach". This I
accept is the public image of any Masonic organisation, be it Lodge or Trust or Association. Will this image
continue its "beyond reproach" rating or is it already being eroded by apathy?
Let us examine some sources of apathy.
The enthusiasm with which a man joins the lodge and is exhorted in the N.E. Corner to give proper
consideration to charity is seldom utilised. After the third degree, does not the member look around for the
evidence of charitable activity—in a benevolent sense—and await calls on his purse? Do they eventuate as
he thought they would? If not, is that his fault? I cannot blame the Mason whose aroused feelings of
benevolence are subsequently anaesthetised by inactivity.
It seems to have become reasonably well established in New Zealand that each Lodge should contribute to
the fund of benevolence to the extent of £1 per member. I feel that it is little enough, for it is from this pound
that the fund grows, that pace is kept with inflation, that Grand Lodge can confidently maintain a liberal
policy of annuities, bursaries and grants. But what of the man at the end of the line—the Mason who
ultimately contributes this pound? Has he any sense of identification with the fund of benevolence, the
capital of which is in excess of £800,000? Does he identify with the bursary granted to the son or daughter of
a deceased member of his own lodge? Does he even know that a member or next of kin of his or a
neighbouring lodge is in receipt of an annuity? No, he does not. He doesn't know where the money goes or
where the capital is. Is this his fault? He has no sense of identification with what is being achieved through
this fund. "They" administer it. "They" make decisions, and because "they" are Masons, it must be all right.
But look at the apathy.
Brethren, unless a man has a sense of identification with benevolence, it becomes that objectionable thing
"charity"—in the sense of "as cold as charity". How often have you had the experience of "Joe is in hospital
and the kids need some clothes—can you contribute?" What can you do? You empty your pockets then and
there for you are identified with a result.
An impersonal appeal, emanating from "they" for a noble purpose can appeal to them as members, but will it
retain their interest?
Yes, I know that the accounts and disbursements can be obtained from the Book of Proceedings—but is it
read by members? No, and it won't be It is the book of "they"—remote, detached and the response to its
production each year is what any advertising or sales manager would predict. It serves as a history. But who
reads current history if he is part of it? One publication per annum can never qualify as a news media nor can
it keep anyone in touch.
An aspect of benevolence common to many organisations today is that of responsibility. I premise that any
proposal put before an organisation such as ours is a responsible proposal and worthy of support. But what of
individual responsibility? Benevolent needs are today seen in wide and varied areas and what appeals to one
will receive no attention from another. We cannot legislate emotions, and I find it difficult to see how, in
respecting the individuality of the member, any lodge can make a "personal" appeal. Some are able to give of
time but not of funds, others can give funds provided their time is left untouched. The last 40 years have seen
such a spread of interest and growth of activity, that demands on time are usually fruitless. Furthermore,
service clubs are actively seeking good works and they are organised to achieve results.
Another aspect of apathy arises from disillusion. The strength of a lodge is not only in its members but in its
experience. It lies in the Master Masons and the Past Masters. Consciously, or unconsciously, the Master
Mason may ask himself "Why should I try?" Look at the Past Masters whom I do not see at meetings. By the
same token, how many of those attending and responsible ever ascertain why so and so no longer attends or
moves to remedy the cause of that non-attendance. Once a lodge member feels that a brother is "pot hunting"
or "title collecting" any approach is stillborn. Does it happen? I should frame the question, why does it
happen in a moral, society?
Let one case of "title hunting" meet with success and the craft in that district has taken several retrograde
steps. The "rank and file" of the craft are, I believe, far more sensitive to this problem than is realised.
Insincerity is a communicable disease and when it spreads to the members, apathy is epidemic.
This is possibly the time you are asking who am I? May I word it, "what am I"?
I am a Master Mason who was initiated in March 1947. For over 10 years I have been Treasurer of my
mother lodge and for almost the same period have been secretary of the administration controlling the
building jointly owned by three lodges (in Napier). Ever since the Victoria Lodge had before it the desire to
utilise its surplus funds for some worthwhile Masonic and charitable project I have been involved, both with
the exploratory work and the activities that resulted in the formation of the Napier District Masonic Trust in
1961—a society incorporated under the provisions of The Charitable Trusts Act of 1957. I am the Trust
Board's secretary,
This Trust is constituted from the seven craft lodges of the city of Napier, and the Borough of Taradale
(population of the area approximately 30,000) and the membership of the lodges concerned is about 850. To
date, the Trust has built 24 self-contained flats, each ideally suited to the needs of an elderly married couple.
Land is being purchased for a further eight fiats. An offer of £20,000 has been made to the Presbyterian
Social Service Association, to launch a project of 60-70 cottages and hospital beds at a cost of some
£180,000. The Trust has other ideas before it and is active in the field of assistance of an immediate and
practical need. I stress the immediate and practical aid. Immediate is 20 minutes—or less. The Trust also
sends a quarterly newsletter to the members of the contributing lodges.
Now why all this? Because although only a young Trust, we have pioneered in providing self-contained
accommodation and it is significant that we are now considering leaving an area of care that other Masonic
organisations or trusts are only just entering.
Why? Much of this thinking has resulted from our own experience, some good, some mediocre and some
bitter. Action and inaction on the part of some, suggestions made and the experiences of others have given us
a concentration of "know how". So in five years our Trust has an unmatched record—it has produced results
that are today being emulated by other Trusts, both older and newer than ours. Did I hear someone ask
"Where is the Grand Lodge in this?" A fair question. They have made a start with building four flats to gain
experience, and have recently appointed a committee to investigate the work of trusts such as ours. There is a
grave need for a common policy and approach.
It has already been stated that the M.M. is the numerical strength of the craft and so I ask you to look at him
for a while. Many years ago my chairman, a Grand Lodge officer for reasons of Honoris Causa, commented,
"It must be rather boring for a M.M.—he takes no part in the ceremony and watches the degrees being
worked meeting after meeting". Fair comment. What happens to the M.M. after his third degree? I suggest
that somewhere amongst all the words and charges, the sincerity—and insincerity—he senses there is a lot
more. I cannot agree that it is the responsibility of the proposer and seconder to now launch the M.M. into
some orbit of his own; even if they know how. For some months the candidate has been the responsibility of
the lodge which too often now abandon him to his own resources whilst continuing to work with E.A.s and
F.C.s. At this stage the absence of interest breeds apathy—yet there are many avenues of service available.
Do those on the ladder receive instruction in chairing meetings, handling finances, secretarial practice,
business management, in making good men better? Can a business executive, a club committeeman, a
service club member, be impressed by a worshipful master who is unable to chair his lodge? Or does this
lead to frustration and frustration to apathy? If the M.M. seldom participate in the business of the lodge,
where does the fault lie?
Does the Master tell his lodge what is happening in the lodge? Does Grand Lodge tell the Master or the
members what is happening in the craft? Something is going on somewhere, worthy of note. Do those who
are often referred to as floor members (derogatory term) or P.M.'s even receive a thumbnail sketch of those
appointed to "high and exalted office?" Is a private kept in ignorance of his Colonel or his General? Does the
army permit an apathetic private? If it did, the army would rot—from the top, not the bottom, and
Freemasonry too numbers its membership by the tens of thousands.
I accept that all in authority in the craft will uphold the rights of all members of any rank. Any failure to do
so will result in the charge of "undemocratic government". Democracy does not stand still. The brotherhood
of man is an attainable objective. Because of the peculiar system of government that operates in the craft,
prudence demands scrupulous avoidance of any suggestion of "high handedness".
The churches today are facing, as of old, the challenge of materialism. The churches role is, as I understand
it, to teach spirituality, and that does not exclude, but rather includes, morality. The challenge to morality is
also materialism, manifest in sensualism, including apathy.
In an age of computerised analyses, computerised calculation, global and instant communication, I suggest
that no news is apathy, that failure to communicate—both ways—is apathy. The threats and challenges to
F.M. are legion. Have Rotary, Lions, Jaycee more to offer than F.M? Some Masons I know say yes and point
to their organisations speedy communication, challenging approaches, swift and practical actions.
Today's problems should not be met tomorrow—that's far too late. Today's problems should be met today.
But to be moral about it, I say let the need, the problem, the apathy, never arise.
The remedy for apathy is undoubtedly the knowledge of yourself. By careful performance of the allotted task
while it is yet day, apathy can find no residence in a Mason.
Not on the Program
You attended a Lodge meeting and you have many happy reflections.
The officers of the Lodge conducted the ritualistic work with efficiency, dignity and decorum. The reading
of the minutes revealed the carefully detailed account of the proceedings of the previous meeting.
Then came the speaker. You may not remember everything the brother said in his address, but you do
remember many of the thoughts he expressed, and you remember his sincerity and the excellent manner in
which he delivered the address.
But there was also that feature of the meeting which was not on the program. It was the enthusiasm of the
brother. There was special delight in seeing and talking with your brothers. There was the clear evidence of
the spirit of Masonic brotherly love and kindness.
There was the warmth of men united by the most sacred ties. There was the message from the heart of every
brother which went directly to your own heart.
So that which we cannot adequately describe, but which is an essential part of every Masonic meeting, that
which is not of the prepared program, is always the part which we remember most vividly.
—Masonic Messenger.
Chivalric Masonry
By J. R. Richardson, P.C.
The origin of Masonry is obscure. No one can state exactly how, when or whence it came.
Masonry is a composite evolution, a splendid example of the universal law of "Expansion of Ideas and
Growth of Ideals." Its foundation and cornerstone are belief in God. Its mission is His adoration and service.
Its superstructure and fulfillment are Brotherhood and the love of Man. It is religious, but not a religion;
philosophic, but not a philosophy; ethical, but not wholly or exclusively a system of ethics; patriotic, but not
political or partisan; always standing unchangeable for universal, civil and religious liberty with law. As
Christianity is the celestial flower and golden fruitage of Judaism, so is Christian Masonic Knighthood the
crowning glory and culmination of Masonry. It is in no sense a rival competitor or opponent of the Church,
but rather it is her loyal - ally and devoted handmaid. Their relations are those of Ruth and Naomi: "Whither
thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God, my
God."
The Genesis of Masonic Degrees and Bodies was briefly as follows: Primarily, there was but one Degree of
Masonic initiation. In time, this single Degree was enlarged and divided into three distinct Symbolic
Degrees.
In a relatively short time, the Lodge created "Royal Arch Lodges," subject to itself, to confer the Capitular
and Chivalric Degrees; later, separating them and changing the name to "Royal Arch Chapters" for the
Capitular Degrees and "Commanderies of Knight Templars" for the Chivalric Degrees.
Templar Masonry is about two hundred years old. There is no probability, hardly even any possibility, that
our modern Order of Christian Masonic Knighthood is directly connected with the ancient Order of Christian
Knights whose name and date we proudly bear, whose valiant character and Christian virtues we emulate. Its
birth however, is no less noble. No matter who first formulated its Ritual and ceremonies " and dubbed and
created the first Masonic Knight Templar, it sprang spontaneously from the enraptured, if not inspired, souls
of reverent and devout Christian Masons, who ardently desired to bring home to the hearts, consciences and
daily lives of their brethren and fellowmen the celestial message of our blessed Emmanuel.
—Masonic Tidings
Very True
There are many Brethren who can recite our ritual from Alpha to Omega without the omission of a word or
syllable, who are unconscious of the fact that behind the play of words lie concealed thoughts and meanings
which invite our investigations and will repay us for our research. The demand of the hour is not for men
who can recite the ritual, but for men who know what the ritual means, and who are willing to live its teach-
ings in their daily lives and conduct. —Masonic Tidings.
Master Masons of Westminster Abbey
We walk around the exterior of Westminster Abbey and find new beauties at every turn, we pass through the
great.doors of the western portal or enter the triple doors of the northern transept to stand spellbound,
impressed by the vision and the thought of all that it means. We know that the names of the Kings of
England who reigned when this great cathedral was built and who ordered the work done, but we perhaps do
not think of the Craftsmen whose minds saw the vision and whose skill wrought this wonder in stone for our
eyes to admire.
The ancient structure that once stood on what was then an island in the Thames, but is now the mainland,
passed away centuries ago. The legend of its consecration by St. Peter and a choir of angels still lives in
story. Only the site of the early building remains. Henry III had the present choir, transept and part of the
nave constructed, but much was left to be done by Henry VII, about two hundred years later. The latter had
the chapel that bears his name built to hold his tomb and also had the nave finished, but the western towers
were left to Sir Christopher Wren.
Professor Lethaby, in his book entitled Westminster Abbey and the King's Craftsmen, the Westminster
Abbey volume of the Report of the Royal Commission on Historical Monuments, and Bro. W. J. Williams'
article The King's Master Masons, in Ars Quatuor Coronatorum, have given us much valuable information
as to the men who did the work on the Abbey. Henry III was on the throne of England from 1216 'to -1278,
and Master Henry is mentioned several times during this reign as Master of the King's Masons. The first time
is in the Calendar of the Close Rolls for 1243, where a note is made of the gift of tunic and supertunic to
Henry, Master of the Masons of the King. The Fabric Rolls of the Abbey show substantial payments to
Master Henry, Mason. In the year 1250-51 Henry, Master of the Works, was ordered to hasten the marble
work at Westminster. Nothing is known of Master Henry's place of birth, or the date, or where his body was
placed when he passed away, but if he created this beautiful cathedral it, alone, is monument enough for
anyone.
John of Gloucester is mentioned as the Master Mason of the King in the Close Rolls of 1253, where mention
is made that a robe was granted to him is such. While there are a number of other grants from- the King to
him, this is the only one that connects him with the Abbey.
In the Westminster Abbey volume of the Report of the Royal Commission on Historical Monuments the
names of those who rebuilt the nave are given as Robert Stowell from 1471, Thomas Redman in 1505, and
Henry Redman n 1516.
While it is a matter of regret that we know so little of the men who created this wonderful cathedral, still it is
interesting to learn something concerning their work.
Little is known of the work inside the Abbey, but Master Richard Crundale was in charge of the making of
the exquisite tomb of Queen Eleanor, who died in 1290. H. St. John Hope, in an article, volume 65 of
Archoeologica, wrote that Henry VI commanded John Thrisk, who was then his Master Mason, to mark out
a place on the ground inside the Abbey for his tomb. This was done with some hard instrument and Canon
Westlake, in his book on Westminster Abbey, informs us that the marks of the pick remain to this day. This
King, however, was not buried here, but at Windsor.
When John Atte Greene was appointed Master Mason by Edward III in 1349, he was directed to hire as
many masons, setters of stone, squarers of stone, tilers and other workmen as were needed.
In an article in Ars Quatuor Coronatorum, volume 43, are some few references of interest to the masonic
work on the Abbey. In the year 1396, in a charter issued at Westminster may be found these words: latomos
vocatos Freemasons. The term "lodge," as the name of the workroom, was used at Westminster in 1292, and
in the Fabric Rolls it appears that in 1253 the masons recognised Feast Days as their holidays.
Westminster Abbey! Shrine and sanctuary! Enter the western portal late some afternoon while the rays of the
setting sun stream through the windows to tint the vast nave with glory. There in front of you is the high altar
where Monarchs of England have stood for consecration .before ascending the throne, there in the distance
are memorials to those who have made the British Empire what it now is. All is hushed and still. Then the
chants of the beautiful vesper service steal softly through the vast cathedral and offer a gentle benediction to
the day, a requiescat in pace to the men who saw visions they later carved into the stone for us to admire
today. —S. H. Longley, The New Age.
Governor General Designate
Our Grand Master sent greetings to
Governor General Designate
Dear Sir,—It will probably be of great interest to Free-Masons throughout New Zealand to know that Rt.
Wor. Sir Arthur Porritt has been appointed as the next Governor General of New Zealand. Sir Arthur has
always been very active in Freemasonry, and is a foundation member of New Zealand Lodge, working under
the Constitution of the United Grand Lodge of England.
As Grand Master in New Zealand, I cabled congratulations to him on behalf of all Freemasons in this
country, and was delighted to receive recently a letter in answer to that cable. Sir Arthur had asked me to
convey his very sincere thanks to the New Zealand Brethren for their kindly thoughts, and I know of no
better way of making this known to the Brethren in New Zealand than through the "Craftsthan."
I would esteem it a favour, therefore, if you could give some small space in your journal to express his
sentiments, and enclosed is a copy of the letter which I have referred to.
Yours faithfully,
J. A. REDWOOD.
10 Upper Wimpole Street,
London, W.I.
19th January, 1967.
Dear M. W. Grand Master.—I did greatly appreciate your cable of congratulations on my appointment as
Governor General. I am sorry to have been so long replying.
As you can imagine, this has been a great delight to me and I am looking forward enormously to the experi-
ence. I hope, when I do arrive, it will not be long before I am able to see you personally.
I trust, when the occasion arises, you will convey my sincere thanks to the New Zealand brethren for their
kind thought expressed through you.
Yours sincerely and fraternally,
ARTHUR PORRITT.
NORTHLAND
KAITAIA LODGE No. 361
Biennial Visit to LODGE TE ATATU No. 414
May 20th was the first of what will be the three outstanding days of our year. The other two will be the
Provincial Grand Master's fraternal visit to Kaitaia in July and then the visit of Lodge Papakura, No. 56, led
by Bro. Harry Toothill, in October.
May 20th was the occasion of Kaitaia Lodge's biennial visit to Lodge Te Atatu, No. 414, meeting at
Henderson, and was the third biennial visit to this Lodge.
W. Bro. W. D. Fraser was accompanied by sixteen Brethren, including the candidate for the evening, Bro. V.
T. S. Warren, when he was received by W. Bro. R. P. Thomas, Master of Lodge Te Atatu, No. 414. The
preliminary formalities being completed W. Bro. Thomas handed the Gavel to W. Bro. Fraser and with it the
control of the Lodge for the purpose of passing Bro. Warren to the Fellowcraft Degree, The Kaitaia Officers
took their places with W. Bro. Geo. Walker as D.oC., W. Bro. T. F. Walker, S. W., Bro. P. A. Laurent, J. W.,
Bro. W. A. McCabe, Chaplain, W. Bro. H. C. Teys, S. D., Bro. M. L. Jamieson, J. D. All these Brethren
were the regular officers of Kaitaia Lodge with the exception of W. Bro. T. F. Walker who replaced the S.
W., Bro. F. M. Francis, currently on holiday in Australia. Lodge Te Atatu kindly supplied the Inner Guard
and the Tyler.
The ceremony of passing proceeded smoothly despite the (to Kaitaia) unfamiliar surroundings. A pleasing
aspect was the manner in which those delivering charges responded to the larger Lodge-room. Every word
was clearly heard in every part of the room. This is, unfortunately, not always so in the Kaitaia Lodge-room.
The delivery of the Charges was well-nigh faultless from the putting of the test questions by W. Bro. Ron
Brott, I. P. M., to the Charge after passing by W. Bro. Geo. Walker. The intermediate charges were given by
Secrets, Bro. W. A. McCabe; Charge after Investiture, Bro. P. A. Laurent; South East Corner, Bro. M. L.
Jamieson; Working Tools, W. Bro. H. C. Teys; and the 2nd degree Tracing Board by Bro. Chas. M.
Haybittle after an absence from the scene for several years.
The Masters wisely decided to dispense with the usual "break-off" and in consequence members and visitors
were able to relax for 21/2 hours in the refectory. The happy atmosphere and Te Atatu's arrangements for the
visitors' comfort left nothing to be desired from the delightful supper to the wealth of high quality
entertainment. It might here be mentioned that the entertainment left Bro. McCabe's (Bro. McCabe is
responsible for entertainment in Kaitaia Lodge) eyes popping.
Tracing Boards available on order from
Regalia House
After honouring the two formal toasts the Visitors' Toast was replied to by W. Bro. H. W. Toothili, an ex-
member and Organist of Kaitaia Lodge and now Master of Papakura Lodge, No. 56, W. Bro. A. C. D.
Werner, Master of Lodge Mangonui, No. 78, who accompanied the Brethren on their visit, and finally by W.
Bro. W. D. Fraser whose broad Scots was appreciated by the Scots Members of Te Atatu and the visitors
alike.
Those who were privileged to make the four hundred mile return trip were well rewarded not only by
furthering the already friendly relations which exist between the two Lodges but also because it was almost a
re-union meeting with many members of Kaitaia Lodge who now live in Auckland and its environs.
The inimitable' Cliff Hawkes, one time Master and ex-D.oC. of Kaitaia Lodge was the first on the scene,
followed closely by Tom Sumerville, ex Treasurer, looking somewhat slimmer but still with the same
friendly smile. The three Shirleys, father and sons, Bert, Past Master and ex-D.oC., and Stewart, ex Senior
Steward, came down from Wellsford, and Russell of Tracing Board fame took time off from his business in
New Lynn to meet his old friends. W. Bro. Cedric Watson's son, Hilary, who was passed in Kaitaia Lodge
some years ago, came along to apologise for the absence of his father who was indisposed.
In addition to these and other old friends members renewed their acquaintance with members from Lodges
Titirangi, Erewhon, Papakura, Wayfarers, and Eden.
Altogether it was a memorable visit and our Junior Warden, Bro. P. A. Laurent, is looking forward to leading
another party to the City in 1969.
AUCKLAND
AUCKLAND MASONIC GOLF TOURNAMENT
A record entry of 292 players from 56 Lodges turned out for the Eighth Annual Golf Tournament held in
Auckland on 1 May 1967, with brethren from all constitutions competing. This entry is thought to be the
biggest received for a one-day tournament ever held in New Zealand.
The tournament was a four ball best ball stableford, 18 hole, and was held hi dry but cloudy weather. The
contest was held simultaneously at the Titirangi, Akarana and Maungakiekie Golf Clubs, and the winners
were found by the best scores irrespective of course.
The contest was won by Bros. Bob Strachan and Steve Young (Lodge Oliver Nicholson No. 326) with 46
points, while second place went to Bros. Ian Farmer and Doug. Over (Lodge Te Atatu No. 414). The M.W.
the Grand Master, M.W. Bro. J. A. Redwood, was again a competitor, having the record of having played in
all tournaments to date.
A very enjoyable social hour was held after the contest at the Titirangi Clubhouse, where the presentation of
the prizes was made by R.W. Bro. C. A. Rowe (Scotch Constitution) and Deputy Chairman, Roskill Masonic
Village.
The proceeds of the tournament of £300 was handed to the chairman of the Northern Masonic Trust Board
(M.W. Bro.J. A. Redwood) to go towards the funds of the Masonic Village.
From the ten bowling tournaments and eight golf tournaments held in Auckland in recent years the sum of
£6,050 has been handed over to Masonic charities.—L.W.
TARANAKI
Saturday the 13th May 1967 was the Installation Meeting of Tainui Lodge No. 336, Awakino, which could
be aptly described as one of the outposts of Freemasonry in Taranaki.
Bro E. V. Foreman S.W. was installed in to the chair of K.S. by R.W. Bro J. C. Taylor Provincial Grand
Master for Taranaki before an excellent attendance of brethren from throughout the province.
After the official part of the programme the brethren adjourned to the Awakino Hall to join their Awakino
brethren at the festive board. This part of the programme was disposed of with celerity and decorum and the
ladies who had been responsible for preparing the supper were invited to join the brethren in a social
evening. Under the capable direction of W. Bro John Murray the evening passed all too quickly and the
thanks of the visitors go to Lodge Tainui and their ladies for providing such an entertaining evening.
It was pleasing to welcome V.W. Bro Paddy Tanner P. Grand Lecturer and his good lady back to the
Taranaki fold.
An interesting third degree was worked by Lodge Hinemoa No. 786 S.C. at their recent May meeting when
all Masonic Constitutions were invited to take part in the ceremony.
An interesting feature of the evening was the part that Bro J. H. Childs of Hinemoa Lodge was attending his
74th Anniversary Meeting in Masonry, a record of which he should be justly proud.
The getting together of the Constitutions in this manner speaks well for the harmony existing between all the
brethren in Tuanaki.
It can well be said that they never grow old. On Wednesday the 24th May 1967 Lodge Ngamotu No. 48 New
Plymouth initiated a brother and during the ceremony Brother Harry Mace gave the charge after investiture.
No doubt to many not a difficult assignment, but when it is remembered that Bro Mace is now in his 97th
year and has completed nearly 57 years in the craft. '
They who delight to be flattered, pay for their folly by a late repentance.
—Phaedrus.
made the journey to Lodge Tainui for the installation on the 13th May 1967.
Lodge Moa No. 110 Inglewood has recently suffered two losses by the sudden passing of W.Bro. F. J.
Hodges and Bro. J. H. Eversfield.
W.Bro Hodges was initiated in Lodge Moa on the 9th June 1911 passed 14th July 1911 and raised on the
11th August 1911. He was installed as Master of Lodge Mon in 1934 and was always a helpful and
enthusiastic member of the Lodge. Frank was also a member of the Royal Arch Chapter and had passed
through the offices of Egmont Chapter No. 37 which he joined in October 1915. He attained the Grand
Chapter Rank of Past 3rd G. Soj and was the holder of the 50 years jewel in the craft and the 40 year service
medal plus bars in the Chapter.
Bro J. Eversfield was initiated into Lodge Moa only in recent years and had enjoyed his connection with the
brethren in this short time.
To the families of these brethren we extend our sincere sympathy in the sudden loss of their husbands and
fathers.
The Turuturu Royal Arch Chapter No. 55 Hawera held their installation on Monday the 15th May 1967
when Ex. Comp Albert Randolph Creagh was installed as Z. by R.Ex Comp. C. H. Strombom G. Supt. and
his Grand Chapter Officers.
Also present was M. Ex. Comp. J. D. Hyde Grand "Z" and Grand Chapter Officers.
Opportunity was taken at this meeting to present to R. Ex. Comp. F. J. Young P.G. Supt. his 40 year service
jewel. In a few well chosen words Most Ex. Comp. Hyde outlined to those present the various activities in
which R.Ex. Comp Young had been concerned and thanked him for his services to Masonry both in the
Chapter and other branches of masonry before presenting him with his jewel.
Our Ex. Companion in reply thanked the companions for the presentation and also referred to the difficulties
experienced in attending Chapter in the earlier years.
During the refectory proceedings M. Ex. Comp. Hyde gave a very interesting and comprehensive talk on
aspects of Masonry with emphasis on the responsibilities of the Companions as Masons in the community
and to carry them into effect at all times.
Lodge Sir Donald McLean No. 1646 E.C. conducted their Installation Meeting at Waitara on Saturday the
3rd June 1967 when W. Bro. J. M. Orchard was inducted as W.M. for the second year, in the presence of
R.W. Bro Thomas .V. Anson, Grand Lodge Officers and a good attendance of brethren and visitors from
Sister Constitutions.
WELLINGTON
WELLINGTON LODGE No. 1521 E.C.
'Freemasonry in the Modern World' is the title of an inspiring lecture given by Worshipful Brother C. Stuart
Perry at the regular monthly meeting of Wellington Lodge held on Wednesday, May 17, 1967. Brother Perry
has kindly supplied the following precis.
"The Lecturer invited the Brethren to consider the idea of the Craft entertained by the outsider today,
contrasted with ideas which had been current at earlier periods. He referred to impressions held by the 'man
in the street,' and to secular publications and actual pronouncements of various religious sects: in some cases
today, former hostile attitudes showed signs of being relaxed.
On the question of the decline which is often alleged in religious conviction, he suggested that the younger
generation is intolerant of precept of any kind, wants to take little on trust, but to find out for itself and
formulate its own standards and practices and conventions. These may be different from our own, may not
conform to the principles we have looked to as authoritative, but will nevertheless be those of the generation
concerned, sincerely held and forming an ethic for the future.
The Craft, as a conservative institution might, during the transitional stage have little appeal, and indeed
losses of membership and attendances all over the World made it appear that this was possible.
To counter this some Grand Lodges have embarked on publicity and even a modified form of solicitation;
solutions which have not commended themselves to any Grand Lodge operating in New Zealand.
Until the picture became clearer — until it was apparent how radically social change was affecting the Craft
and how far the Craft might have to abandon its conservatism to make those allowable changes which would
retain it as an organisation acceptable to those whom it wanted as members without impairing its identity, the
only guide for the individual was to be found in the current teaching of the Craft. On this topic this was to be
found particularly in the words of the address to the Master— ". . . . so that one is said to be a member of the
Craft the world may know . . . . etc."
In other words, the knowledge that Freemasons were men of compassion, good will and principle could be
relied on to ensure that the Craft was a respected and valued institution whatever changes occurred in society
itself."
NELSON & MARLBOROUGH
A highlight of the May meeting of Waimea Lodge No. 266 in Nelson, was the presentation of a 50 year
service jewel to V.W. Bro. H. G. Shakes, P.G.L. In making the presentation, Rt. W. Bro. E. C. Shuttleworth,
Deputy Grand Master, congratulated V.W. Bro. Shakes on his long association with Freemasonry, during
which he had been very active in his service to the Craft.
He was initiated on 5 February 1917 in Leinster Lodge No. 44 and raised on 4 June 1917 and was a member
for 15 years. In October 1932 he joined the Plunket Lodge No. 163 and was installed as Master on 11 April
1940. In February 1949, V.W. Bro. Shakes joined Waimea Lodge and is edit active and a regular attender.
SOUTHLAND
Lodge Taringatura experienced a mild invasion on the occasion of the installation of Bro. W. A. Coombes at
Lumsden, recently. When the Provincial Grand Master entered the Lodge room, accompanied by 36 of his G.
L. Officers, he beheld a sight which must have been most pleasant even though he could see problems ahead
so far as the ceremonial work was concerned.
Twenty-six Masters of lodges throughout Southland and South Canterbury, which was represented by six of
the total, were seated in the East and over another 50 Past Masters were seated among the brethren. The
Board of installed Masters totalled 76, plus 37 Grand Lodge Officers, quite an appreciable gathering for a
country lodge. And in spite of the crowded lodge room all went very well indeed. Now quite capable of
rising to any occasion in Lodge work V. W. Bro. Bruce Sutherland excelled himself in the masterly manner
in which he carried out his duties and the praise-worthy comments passed were well earned. It was a pleasure
for all who attended the function and it looks as if Taringatura is rising to again be the supreme country
lodge in Southland.
Lodge Winton, No. 103, suffered an extremely severe loss quite recently when W. Bro. "Ned" Eastlake,
P.G.B.B. passed to the Grand Lodge above after an illness which had persisted over a period of some
months. An obituary contributed by the Lodge will no doubt find its way into these columns but it is felt that
occasion should not pass meantime without some reference to the passing of a W. Bro. who was beloved by
brethren throughout the Dominion. His passing came as a severe blow and the least that can be said is that he
will be sadly missed.
Another well known Secretary, W. Bro. E. J. Leach, Lodge Mataura No. 174, is a patient in hospital, at Kew,
Invercargill and it is pleasing to record that he is making excellent progress as a result of the skilled attention
by the members of the medical staff. It could hardly be said that he is favourably inclined to taking a spell for
a month, in hospital, on account of his heart condition but he is already showing signs of "settling in." The
good wishes of his brethren and a host of well wishers are extended to him.
The W. Master of Lodge Waihopai No. 189, had a very enjoyable and somewhat rare experience recently, in
fact it is so rare that it is doubtful if any other presiding W. Master has had such good fortune. W. Bro. G. M.
Gray and family celebrated the 100th birthday of "Granny" Gray who resides in Invercargill with her son, the
above mentioned W. Master. It was a great day and the old lady came through with flying colours. She
thoroughly enjoyed herself and read the many telegrams from all over the world, from H.M. the Queen, the
Governor-General and other persons of note in New Zealand. Granny even took a day off from her regular
labours on the auspicious occasion. Her husband pre-deceased her only a few years ago. He was the oldest
P.M. of Wairaki Lodge No. 145, Southland. During later years he and his good lady resided in Christchurch
and would probably be well known in that city.
Another installation of note was that of Bro. A. B. Binnie of Lodge Southern Cross No. 9, Invercargill.
Again there was a crowded lodge room and the Prov. Grand Master, Rt. W. Bro. J. A. Buckingham, had a
following of 36 G. Officers among them being the Junior Grand Warden Rt. W. Bro. Jack Young. The total
attendance exceeded 230, and it goes on record as being yet another most successful meeting. The constant
visiting by Southland Masters no doubt contributes considerably to the large attendance of visiting W.
Masters who are usually accompanied by a good following of their own members.
OBITUARY.
The memory of W. Bro. T. N. (Ned) Eastlake, P.G.B.B. will remain fresh for many years in Lodge Winton
for he served so ably as Secretary from his investiture in 1942 until his death on Thursday 27th April, 1967;
a period of 25 years broken only by three years war service in the N.Z. Army in North Africa, Italy and
Europe.
The late W. Bro. Eastlake joined the Craft in 1927 and was initiated in Lodge Waihopai No. 189. On leaving
Invercargill in 1929 he began his long service in Lodge Winton No. 108, He was installed into the chair of
K.S. in 1937 and began his long tenure of the Secretaryship when he succeeded W.Bro. Thos. Walker, P.G.S.
who retired after 29 years service as Secretary in 1942. It is worthy of note that Lodge Winton has only had
three Secretaries since receiving the Charter in 1896.
As Secretary our late W. Bro, performed his allotted tasks faithfully, promptly and tactfully. He made
himself familiar with the rules and regulations and was thus enabled to attend his duties both to his own
Lodge and to Grand Lodge, much to the credit of himself and to the full satisfaction of his brethren. In his
attention to charitable as well as routine matters he was a tower of strength—but was always self-effacing,
patient and courteous— a very model of good order and self discipline.
His ritual work was quite out-standing in the Lodge, his diction and meaning very clear to the candidate. He
was capable of delivering almost every charge in each degree without even being prompted and never
hestitated to do so even at short notice. Although he was nominated for G.L. Honours many years ago he was
not appointed until 1962 when he was invested as a P.G.B.B. His long faithful service was recognised by
Lodge Winton in 1960 when he was presented with a Secretary's jewel and again in 1964, on the death of W.
Bro. Thos. Walker, was elected as a Trustee of the Lodge.
W. Bro. Eastlake served the Provincial Grand Lodge actively and was also Chaplain for the Research Lodge
of Southland No. 415. At the time of his death he had almost completed a short history of Lodge Winton. At
the festive board he will be remembered especially for his proposals of toasts for numberless new-born
offspring of lodge members and mothers, and on social occasions for the part he played in a ventriloquist act
of which nobody ever tired.
Although he gave so much of his time to freemasonry he did not neglect his own affairs. He ran a successful
stationery business and cared faithfully for his wife and family. He served as a committee member of the
Winton District High School and took an active part in the inauguration of the Central Southland College
erected in Winton.
He was an Elder of St. Andrews Presbyterian Church and held office in the local R.S.A. His standing in the
community was recognised by an appointment in 1960 as a Justice of the Peace.
The Lodge and the town of Winton have lost his valuable services but they have the inspiration of his
memory. His achievements in 62 'years lead one to wonder just what he would have accomplished if he had
been spared for the normal span.
B.W.T., Winton.