The Day of Installation
To some Freemasons comes the very great joy of being elected and installed as the Master of a lodge. Except
in the case of a new lodge and its first Master, a brother so honoured must first have served as a Warden, and
it is usual, although by no means obligatory, for him to have come up through several of the offices of the
Lodge.
Our ritual is so designed that much that is said is in answer or reply to something that is said by the Master
himself. The Master who has served the various offices will normally know the ritual work very intimately
before his installation: the only difference will be that he will lead and not follow, and that he will have to
know the longer passages of ritual, such as the obs., which fall to the Master's lot.
If he is able to do his ritual work without very much fresh effort, he has so much the more time for the other
duties of his office, which must, or so he is enjoined, be carried out without detriment to himself or his
connections; by which we mean his health, his family and his employment.
It is not only ritual work, the organisation of the ceremonies, the allocation of duties, the presiding over the
meetings, that the Brethren expect of the Brother they have so elevated. The honour, reputation and
usefulness of the lodge will materially depend upon his attitude towards his general duties, and the happiness
of the Brethren during their year's work will to a great degree lie in his hands.
Some Masters excel in one way, others in another. Some do a splendid job in getting round and about among
the neighbouring lodges, so that the Masters of the lodges they have visited are glad to repay the courtesy,
and the presence of visitors enhances the ensuing meetings of the year. Some try to take a personal and
particular interest in every Brother, to have a friendly talk with him at some time during the year, to find out
how he is progressing with his Freemasonry, and to give or arrange for help whenever that appears to be
desirable.
Some Masters have a gift for ritual work, so that their example and leadership inspires the Officers and
Brethren to put on work which is memorable and impressive, to the great advantage of the candidates of the
year.
Some are teachers, and direct the attention of the Brethren, either by their own words or by commissioning
some learned Brother for the purpose, to the history, symbolism and philosophy of Freemasonry, and its
place in society.
Each Master makes his own contribution, and as in normal circumstances a Master holds office for a single
year, each lodge is likely to be exposed to a succession of beneficial influences.
Occasionally a really dedicated and able Master will make a major contribution in several directions, and if
this happens several times a tradition emerges, a lodge spirit is developed, and a major advance is made.
The responsibility for the individual, especially perhaps in a city lodge, is a heavy one. He has already, in
most cases, so organised his time over a number of years that the time spent on the Craft fits easily into the
programme, but the time he must spend during his year as Master is infinitely more than the time he has
devoted to Masonry in any earlier year. He must see to it that his wife and family do not suffer, and are
subjected to no greater deprivation of time and company than they are willing to accept, for the Master's
Chair is not intended to be the refuge of the domestically selfish. He must see to it that the duty he owes his
employer is amply discharged: one does not draw a salary from an employer and then spend one's time on
the Craft instead of on his business.
Fortunately the occupancy of the Chair brings with it its own exhilaration, and most Masters would agree
that it is possible, to get through far more work with far less fatigue that it is in most other years — perhaps
than in any other year. This is one of the rewards of Mastership, that although the work is hard and
demanding, one enjoys it and rejoices in it.
Nevertheless every Freemason should be preparing himself ahead for the Chair or for any other office to
which he may be called. It is unwise to leave all the preparation until the time for preparation is past. Once a
man is in the Chair he has to respond to many calls. He must preside over the lodge meetings and rehearsals
and meetings of the Standing Committee. He must arrange to visit other lodges and carry out the visits. He
must keep in touch with his Brethren, particularly the sick or those in any way distressed. He must act as the
effective link, in many ways with the Provincial Grand Master and with Grand Lodge. He must play his part
in representing his lodge in city, district or provincial matters. He must see to it that there is a due balance
between instruction and ritual work; that the allegory and the symbol do not smother the peculiar system of
morality which they should reveal. He must look to the future, and use his influence to see that the
succession to the Chair is properly considered and that nominations for office are carefully dealt with.
He has only a little time: so little that there is no opportunity for a tentative and cautious beginning, for a
look around and a late decision on policy. The Master starts his year in the Chair, and the year will as likely
as not take its tone from his first meeting. He must make sure that from first to last everything is as near
perfection as he can make it, and then he has to discharge his final, and in some ways his most difficult duty.
He must step down.
One of the objectives of a Master who is doing his job is to make sure that he leaves everything in good heart
when he is invested with the collar of the I P M. On that evening the spotlight will be on another Brother,
who until then has been his junior. but now for a year will take precedence over him and rule the Lodge.
Often he will have had a chance to contribute substantially to the training of this new Master, and will be
able to derive great satisfaction simply from sitting back and feeling that everything is going well, and will
go well.
How a Master will take this change from the Chair to Past Master's rank is a test of character. Most of our
Masters reflect credit on the Craft by the way they accept it, and many, if not most, begin a new period of
service to Freemasonry, in some ways at a different level, when they achieve the rank of Elder Statesman. It
is no idle boast when the Master of a Lodge remarks, as so many do, that the real strength of his Lodge is in
the Past Masters. In many cases, that is exactly where it is.
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. Cannell, R.D. 7, Te Puke.
J. M. Clark, 76 Godden Cres., Auckland, E.1.
J. N. Garth, 62 Mungavin Ave., Porirua.
E. H. G. Currin, c/o Teagle Smith & Co., Ltd., P.O. Box Hamilton.
V. H. Morris, Arbuckle Rd,. Hastings.
J. E. C. Pollock, Brron St.. Leamington, Cambridge.
"Would any Lodge Secretary or Brother knowing the present address of Bro. C. S. Campbell last known
address P.O. Box 28, St. Andrews, South Canterbury please contact the secretary of Lodge Te Marama Bro.
R. Dalziell-Kernohan P.O. Box 113 Ngaruawahia."
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The Decline of Courtesy
We live in an age of impatience when it is important for us to move from one place to another in the shortest
possible time, and in the seeking of quick transit we are apt to gain a reputation for discourtesy which in
some cases amounts to plain rudeness. In this we have come a long way from the gracious days of old where
ladies were handed into carriages with extreme care and everything was done to make them comfortable.
Today we sit in our bus seat and glower at the ladies straining on the overhead straps.
Much of our modern-day trouble comes from lack of courtesy. We are impatient with the driver ahead so we
hoot him out of the way. We try to gain an extra footage on the road and so we slip around him and drop into
the safety zone which he has established between his car and the car in front of him; then we slow down,
making him slow down, while we execute a sudden left-hand turn. Or we wait at the red lights while a line of
cars builds up behind and then decide to turn right, meanwhile holding up the line of cars which would not
have been there had we signalled our intention.
In this and in a hundred other ways we exhibit discourtesy to one another, and our children, lolling in the
back seat and observing our way of doing things, grow up with no thought of the other fellow at all but only
of self and how to get one's own way.
So the world is being filled with people who live on the threshold of wrath because of the other way people
behave, and there is nothing anyone can do about it.
And it is not only the men who offend in this way. Visit any store on a bargain day and you will see the
female of the species in action, elbowing and shoving to get herself near to the cheapest goods, or to get onto
the bus or train. We may perhaps make an excuse for the much-criticised man who remains seated while
women stand, for he has been hardened in the school of experience and knows better than to give up a hardly
won seat for a woman who may not even bother to thank him, but discourtesy grows with disdain and feeds
on itself.
Although not listed in the cardinal virtues, courtesy is very much a Masonic characteristic. That source of old
time wisdom, the Ancient Charges, has this to say under the heading of "Behaviour when brethren meet
without strangers not in lodge formed"—"You are to salute one another in a courteous manner, as you will
be instructed, calling each other brother, freely giving mutual instruction as shall be thought expedient,
without being overseen or overhead, and without encroaching upon each other or derogating from that
respect which is due to any brother were he not a mason; for though all masons are, as brethren, upon the
same level, yet masonry takes no honour from a man that he had before; nay, rather it adds to his honours,
especially if he has deserved well of the brotherhood, who must give honour to whom it is due and avoid ill
manners."
A Masonic lodge is, of course, a rest and haven from the tensions of the civilised world. We can enjoy an
exchange of courtesies which is refreshing to those of us who feel bruised sometimes at the intrusions of the
outer world. Whether this is due to the spread of the Masonic spirit in a smaller confine or to the practical
exercise of the Masonic principles of charity and friendship is of little moment save to researchers. The fact
is that we enjoy our contact with our brethren, and when one forgets himself so far as to be rude one realises
with a shock how out of place the sentiment is and how we must strive to see that no disharmony is ever
permitted to disrupt the happy atmosphere of brotherhood. Should an argument arise there is always the fear
that tensions will be set up and brethren hurt. Some, indeed, may go home resolving never to come again.
The Master is, of course, the pace-setter in courtesy. He should never overlook anything except faults, never
permit a brother to be injured by the slightest disparagement or calumny, never witness a difference of
opinion without pouring oil on troubled waters. In this we must be helped by all the brethren who should see
to it that their happiness and accord is not affected by any dispute.
All this comes back to the selection at the ballot. If proper care is taken when the inquiry committee goes to
work the candidate will be assessed for his social virtues as well as his moral standing. It is useless admitting
a pillar of righteousness if he is to be antagonistic or censorious as a member of the lodge. Indeed, it is better
to refuse a man than permit him to become a disrupting influence. Many a lodge has had cause to regret its
laxity in assessing a man's ability to mix with his neighbours.
—W.A. Craftsman.
Practising Masonic Ideals
How often is the exhortation made that a Brother should at all times practise outside the Lodge those ideals
he is taught within it. To how many is this urge but an empty phrase? Is the present struggle for a place
among men too strong to put these ideals into concrete form? There can be but one reply to such a query. At
all times it is possible to dethonstrate them, that is, if a man is a Mason at heart. Difficulties may arise — the
Order has always had to withstand criticism and prejudice, and even, in very recent days, persecution; but if
we all keep steadfastly before us the true aims of the Brotherhood, if we can only live Freemasonry in our
lives, then there need be no fear of criticism or prejudice or even of persecution: indeed, such will only spur
us on to give out the best that is in us and to show, by our example, what Freemasonry really is and what it
really stands for.
Freemasonry possesses many titles to respect, even in the eyes of the outer world; it has great antiquity, of
immemorial tradition; it is known and practised in every country, in every clime and in every race of
civilised men, and it has associated itself throughout the world with human sympathies and charitable
institutions. Since the early days it has changed its character in some respects, but it has lost nothing which
can claim the respect of man. In those early days it carved its records upon public buildings, upon the tracery
of cathedral windows and even the ornamentation of palaces.
Now it is content to devote itself to works of sympathy and charity, and in them if finds its highest praise and
reward.
It has become a moral and benevolent association whose great aim is the development and cultivation of the
moral sentiment, the social principle and the benevolent affections, a higher reverence for God and a warmer
love for man. It is a universal institution. History does not furnish its parallel. Its footprints are to be traced in
the most distant regions and in the remotest ages of the earth.
Unaffected by the tempests of war, the storms of persecution or the denunciation of Fanaticism, it still stands
proudly erect in the sunshine and the clear light of heaven with not a marble fractured, not a pillar fallen. It
still stands, like some patriarchal monarch of the forest, with its vigorous roots riveted to the soil, and its
broad limbs spread in bold outline against the sky. In generations yet to come, as in ages past, the sunlight of
honour and renown will delight to linger and play amid its venerable branches, and around its trunk will still
cling, in ever-tightening embrace, the ivy of brotherly love.
It is worth while to be a Freemason if we always keep before us Masonry's definite purpose; but
Freemasonry cannot be the force in the world to which it is entitled in its high aims unless we each and every
one let it be seen by the world in our own lives, what our professions really and truly are—we must not only
affirm them, we must live them day by day.
THE FREEMASON.
The Reason Why The Temple Was Built
The following is an extract from a paper read by V.W. Bro. Dr. J. H. Leon, G.L. of South Australia, relating
to the wanderings and tribulations of the Jews prior to the building of the Temple at Jerusalem, an edifice so
important to Freemasons.
Tracing back 4000 years, Bro. Leon, who is well versed in Hebrew lore, showed the forebears of the Semitic
race to have been wild shepherds who roved hungrily about the cruel Arabian desert from oasis to oasis.
They could not read nor write, and the law was the word of the Patriarch of the tribe. They were cowed with
fears of demons and spirits, and used to utter incantations and go through weird ceremonies to placate them.
These Semites were divided into many tribes, and each clan had its favourite spirit, which, so they believed,
went with it and helped it to fight other tribes, but as they moved from place to place they found it necessary
to discard the old spirit for a new one, because they believed that each demon had dominion over a limited
area. Idols of wood and stone were then set up to represent these spirits, which came to be thought of as real
gods. In the tribal wars the vanquished were usually enslaved.
Far to the north of their desert land was a much more fertile land; modern historians have called this the
fertile crescent. This was a magnet to the Semites; they were forever struggling to reach these parts, and it
took them many years to finally obtain a foothold. Other non-Semitic people had already overcrowded these
rich lands. The ancient Hebrews first made their way into the eastern end of the Crescent, towards Ur of the
Chaldees, now known as Mesopotamia, but they were ejected. They next made inroads into the other end of
the Crescent, their goal being what we call Palestine, under the leadership of those famous patriarchs,
Abraham, Isaac and Jacob. They did break in, but were not allowed to remain in peace, and they finally had
to flee. This time they journeyed to far-off Egypt, where they heard food and drink was to be had in
abundance. They apparently did not penetrate far into the southern land, because they stopped in the eastern
portion of the Nile delta, in the land called Goshen, but with this enterprise the ancient Hebrew shepherds
entered into history. Their subsequent life of slavery in Egypt under that Pharaoh called Rameses II, who
lived about 3200 years ago, and who built so many palaces and monuments to himself and his many gods, is
well known from Bible history.
Their misery lasted many years, until the power of Egypt began to crumble, when they were at last freed.
Under the leadership of Moses, they began their distant journey back to the promised land, and the long
sojourn in the wilderness.
The worst side of slavery is that it robs men of their individuality, it crushes their souls, and deprives them of
their courage and self - reliance. Knowing his people's need of a faith, Moses led them to a mountain called
Sinai, or Horeb, where the Hebrews swore to accept Jahveh, meaning the Creator, or possibly Thunderer
(wrongly called by the translators of the Bible "Jehovah") as their one and only God, who, in return, would
be their protector.
The people's duties were laid down in a covenant, which contained certain commands, ten in number, easily
remembered because they could be counted on the fingers of both hands. A wooden shrine was built, the Ark
of the Covenant, which was to symbolise the shielding protection of Jahveh. Wherever they went the Ark
was carried in front of them. Being a primitive folk, they firmly believed the Ark would bring them to safety,
and as you are well aware, it finally did.
The wandering of the Jews in the wilderness for forty years before they reached Canaan, and the death of
Moses, were dealt with by the lecturer.
An invasion by the Philistines meant a crushing defeat of the Hebrews. They ran to get the Holy Ark, which
they had left behind at Shiloh, where they met with a second defeat, the Neviim or prophets crying that the
idolatrous ways had caused Jahveh to take this method of punishing them.
The Hebrews were finally united under Saul as their King, and on his death under David. David was
crowned King over all Israel when he was thirty years of age. He knew that a new capital was needed. In the
midst of this kingdom lay a little fortress which had hitherto resisted all efforts to subdue it. It was called
Jerusalem, which may have meant a city of peace. It was built high up on a spur of rock. David's great desire
was to bring some measure of beauty and civilisation into the lives of his people. He accumulated vast stores
of treasure: he wanted to evince by all that it had been by the favour of Jahveh that the Jews had become a
nation. A certain amount of vanity was behind David's wish; he wanted to show surrounding nations that he
was no longer a robber chieftain, but a mighty monarch. He decided to build a palace for himself and a
temple wherein to worship the God who had brought the slaves through forty years of privation and
difficulties to a land of their own.
V.W. Bro. Leon pointed out how that David was not to build the Temple. In the words of his son, Solomon,
to Hiram (Kings 1:5): "Thou knowest that David could not build an house for the Lord, because he was a
man of war, but now peace is with me I purpose to build as the Lord said to my father David: "Thy son who I
have set on the throne, he shall build an house in my name'," and (Sam. 2:13): "He shall build me an house
for my name, and I will stablish the throne of his kingdom for ever."
Thus it was that Solomon fulfilled his father's wish, and by inspiration which dared once and for all to
identify the stupendous Power above with the moral law within, gave a new date and depth to the history of
faith, and set apart the ancient shrine on Mount Moriah as the loftiest temple ever uplifted by man, because it
was dedicated to the Unity, Righteousness and Spirituality of God.
Concluding, Bro. Leon showed that the Temple, in spite of its great significance, was actually quite a small
building, and it was built for the purpose of housing the Ark which contained the Covenant that the people of
Israel, prompted long years before by Moses, had made with Jahveh, to forsake all other Gods and only
worship Him.
Literature
Reflective of present-day tastes, literature has definitely changed from the style of former years to meet and
sustain the approval of the hurried reader who demands "light" literary fare.
Time was when hooks, magazines and pamphlets were meticulously prepared by conscientious authors and
editors. The printed page was indeed a study of methodical subject-treatment and unblemished rhetoric. Even
works of a fictional nature were, by their very excellent composition, capable of holding the reader's close
attention, no matter how analytical or sceptical that reader might be.
But what a change has come over many of the literati—a change induced, of course, by public demand. Now
books and stories are written in which the sensational seems to be the rule. Modern plots revolve around
modern tendencies, and one book attempts to outdo another in risque situations, blase conversations and (to
use a much abused terms "sophistication."
Smaller publications seem to deal liberally with "sex" stories, the eternal triangle, illicit affairs of the heart.
desperadoes dramatised, mystery stories with the inevitable cherchez la femme, pulchritudinous displays in
the name of art. This is the material that is, in large part, educating our people today, and the "graduates" of
this school of thought (or lack of thought) are making themselves known in sundry and various ways.
How refreshing, then, to turn to a Craft publication for inspiration and guidance. Masonry holds that there
are certain principles and ethics which should be kept on the highest plane, and its official organs are
singularly free of all features that would cheapen, in the least degree, the great Fraternity, or cause it to be
frowned upon by the profane.
The casual reader will find no sensational articles, nor hair-raising thrillers, in Craft journals, nor will any
secrets of sex be revealed to the avid materialist. However, the studious reader will find much food for
thought in carefully prepared articles dealing with the many sidelights of an engrossing subject, inexhaustible
in scope—Masonry.
Time devoted to reading Craft publications, to whose columns the most astute Masonic minds of the nation
have contributed, is indeed well invested. To keep abreast of the ever-changing, ever-developing Masonic
times is not only the duty, but the privilege of the individual Brother.—The New Age.
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Ritual and Ceremonial
The duty and service which we owe to our Creator, and to our fellow-creatures, essentially consists in the
feelings of the heart and soul. Without these, all outward expression is unprofitable and vain. But constituted
as we are we require external means of expression, which may move us through our senses, and raise our
hearts and souls to a perception of dependence upon God, and to a perception of duty to our fellow-man. And
so, that system of morality called Freemasonry, inculcates its philosophy by Ritual and Ceremonial. A
Masonic Lodge is a movie-tone symbolical picture of moral life in action. Every word spoken and every
action performed, symbolises for U.S our duty towards God and our duty towards our neighbours.
Ritual and ceremonial are not the same thing. Ritual is something spoken; ceremonial is something done by
the body, other than the organ of speech.
When a clergyman intones: 'The Lord he with you," and the people respond: "And with thy spirit," that is
ritual. When either the minister or the congregation incline the head, or bend the knee, or make the sign of
the cross, that is ceremonial.
So with ourselves. The penal sign of the E.A. is ceremonial. What he repeats with the action is ritual.
With that distinction between the two things clearly in our minds, we may very well consider them together.
And the question may be asked: "Why do we have ritual and ceremonial in Masonic Lodges. Is it not, after
all, a lot of meaningless stage play? Going through the same performance over and over again, saying the
same words in the same way, and often not even knowing the meaning of these words and these actions. Is it
not rather childish?"
These questions, I feel sure, sometimes intrude themselves on Masons, especially English Masons, for in this
country we are much inclined to reticence and reserve. We have a dread of pose and sentimentalism. We
have a tendency to despise ceremonial stateliness. And even to fear it, as something that may lead to mere
formality. We see this tendency frankly expressed in our newspapers now and again, when there is an outcry
against "Ritualism in the Church."
Freemasons have to endure ritual and ceremonial, whether they like it or not. So it may be well for us to
reflect a little on the subject. To ask ourselves what it all means, what it does for us, and why all of us,
individualistic though we may be, can intelligently uphold it, as having a just right to a major place, in the
functioning of a Masonic Lodge.
We shall, I hope, reach the conclusion that ritual and ceremonial are not childish, not things to be despised,
and certainly need not degenerate into mere meaningless formality. On the other hand, I hope, we may see in
the dignified language of our ritual, and in the orderly movements of our ceremonial, something that
demands concentration of thought, and merits the orderly use of our God-given faculties. Let us place our
reflections on a high plane by reminding ourselves that there is not a word in T.V.O.T.S.L. which suggests
that The Great Architect awards high marks for slovenliness either of thought, speech or action. The
Pharisees of old were not condemned because they paid due attention to their ritual and ceremonial, they
were condemned because they were hypocrites and thieves.
As to the origin of our beautiful ritual and our symbolical ceremonial there is but little doubt. The operative
builders of the Middle Ages, from whom we are descended, were true and loyal sons of the Church. It is
known that when ecclesiastical architecture was at its best bishops themselves studied to become architects.
That word was not in use then, but the function was. It is not therefore surprising to find a Masonic Temple
resembling somewhat the sanctuaries of the Church, and Masonic ceremonial resembling religious
ceremonial.
All that has ever been said or written in praise of a dignified ritual and an ornate ceremonial in religious
services, applies equally to Masonic working. And so, for a few moments, I will try to show that ritual and
ceremonial are something quite natural and native to all of us, both inside the Lodge and outside the Lodge.
In point of fact, mankind has been shaped and fashioned by a universe that loves repetition and ceremony.
Night and day everlastingly succeed each other. The four seasons continue their endless cycles, like the
candidate moving round the Lodge; the stars move about in their fixed orbits; the tides ebb and flow; moons
wax and wane; seed-time and harvest come and go; growth is followed by decay; birth is succeeded by
death.
As man came gradually to realise, the tirelessness of these cyclic changes, and as he discovered how his own
life was linked up with them, he began to reproduce them in his own activities. He learned to form
processions, to move in the rhythm of the dance, and to devise solemn ceremonial for all sorts of occasions.
To ritualise, so to speak, is in man's nature. And no amount of rationalising will ever eradicate from his soul
his desire thus to express his thoughts and his emotions. The human society in which a man finds himself
from his birth onwards, is filled with the elements of ritual and ceremonial. When a child is given to us, we
have a christening. Later a confirmation. He is taught to kneel when he says his prayers; he is instructed how
to comport himself at meals. He rises when his mother or another lady enters a room. When the wedding-day
comes, the neighbours are invited to a formal ceremony. At the grave-side, we formally commend his soul to
The Great Architect.
All these things are of the essence of ritual and ceremonial, and hard it would be to give a purely rational
justification for them. But we all know there is something in us that demands these things. This demand may
some day be explained for us by the psychologist. Meanwhile there is one advantage of this demand, which
is plain there is one advantage of this demand, which is plain for all to see. Ritual and ceremonial float a man
out of himself, and give him a sense of a larger personality. The boy playing in a band, the soldier marching
with his company, the youth moving with his athletic team, the adult in any sort of parade — in these, and in
numerous similar instances, the individual forgets himself, and is swept by emotions, which seem to him
grander, and more worthwhile, than his own habitual private feelings. In a sentence, the enlargement of the
individual consciousness into a group consciousness is the reason for the prevalence, throughout the ages, of
ritualistic ceremonies.
If we will apply this fact to the use of ritualistic ceremonies in the Masonic Lodge, we shall be better able to
appreciate, and to understand, the practice and purpose of them.
Another point. By having a ritual, as the basis of Lodge work, the Lodge is saved from the eccentricities of
the individual, and from the dictatorship of some masterful leader.
Suppose that on each occasion when a degree is conferred, the work were to consist of a speech by some
Brother. And that the speech were new for each occasion. For a time this might be refreshing and novel. But
after a while the speeches would lose their interest, simply because so few of us can make a successful
speech on so solemn an event. We should be at the mercy of the incompetence or the crankiness of
individuals. But a rich and many-sided ritual, evolved through generations of usage, full of glancing lights,
shadows and mysteries, is never at the mercy of individual caprice or individual failure.
But it must not be supposed that ritual and set ceremonial destroy individual initiative. The opportunities for
the individual to add to the richness of it all are indeed many. There is always room for the Officer, whether
he be Senior Warden or Inner Guard, to improve the working in a Lodge, by his better rendering of it, by his
vocal and ceremonial interpretation, by masterful gestures, by careful attention to his personal appearance
and deportment. Again, every Lodge has opportunities to show its own genius, by way of better equipment
and furnishings.
All of us must also, I think, admit that a Ritual such as ours is far richer in meaning and power than would be
the production of any of ourselves. It has been shaped by many hands; its wisdom has come from many
minds and from ages of experience. The art of it has ripened through time, like the tints of a mountain-side.
There is in it something profounder than any work of one person.
It is, moreover, by its ritual and associated ceremonial, that Freemasonry maintains its own identity. Our
ritual has changed so little, and so gradually, that today the young man who takes his First Degree will say
and do things very much as the young men did many years ago. Also, it is a satisfying thing for the young
man today to feel that what he is doing in a Lodge here, some other young man may be doing across the
world, and other young men, here and elsewhere, will be doing for ages to come. And when that young man
is witnessing, in his old age, the initiation of his grandson, it will bring tears to his eyes to see and hear just
what he saw and heard on the night of his own initiation. Thus it is, Brethren, that our Fraternity keeps its
identity, from age to age, and holds fast to its members the whole world over, by means of its ritual and
ceremonial. — G. F. Altoft, J. D., Duke of Connaught Lodge of M,M.M., No. 246.
Will
'Very busy people are less apt to fall ill than persons of leisure," once wrote a doctor, and added that "the
same strength of will that carries them through their difficult daily tasks shields them against disease." Will-
power is the greatest single factor of human existence. Its influence is without limit.
If the body were master of the mind the world would have lost many of its famous names. Nelson as a sailor
was sea-sick; Milton ignored blindness; Hood, Henley and Robert Louis Stevenson carried on in spite of
bodily suffering. Washington's teeth worried him continually. Grant suffered the agonies of cancer, and
history multiplies examples up to the present day of the triumph of the will to do.
An active mind would seem to insure a certain immunity from ill-health, just as it is equally certain that
those who have time to dwell on ailments, real or fancied, soon fall victims to their own imagination.
How often is it a noticeable fact that the man who has led a busy life and decides to "retire," retires not only
from work, but also simultaneously from the world.
The effect of the will to work is cumulative. A body of enthusiastic workers is a great stimulus to all within
the sphere of their influence.
There is a latent power within us, a reserve strength, which can be called upon to help us in times of
emergency.
Sometimes we surprise ourselves with the things that we can accomplish when we really try—or, in other
words when we will to do a thing. Freemasonry, with a sound set of doctrines and an illimitable field, offers
opportunities to its members to do a real work in human service. The laggard serves not as a help—often he
is a drag. The man who "wills" into effect the precepts of the fraternity leaves behind him an influence
extending far into the reaches of history and setting him apart as a doer in the world's work rather than a
dreamer.—Masonic Craftsman.
KINDNESS
We often wonder why people do not make more of the marvellous power there is in kindness. It is the
greatest lever to move the hearts of men that the world has ever known; greater by far than anything that the
mere ingenuity of man can device or subtly suggest. Kindness is the kingpin of success in life; it is the prime
factor in overcoming friction and making human machinery run smoothly. If a man is your enemy you
cannot disarm him any other way so surely as by doing him a kind act. The meanest brute that ever drew
breath is not altogether unsensible of kindness. Of course, it takes a strong man, the very strongest in fact, to
do a kindness to a man who has wronged him, and yet there is no other way of so certainly bringing about
restitution. Not only this, but it develops additional strength in the man who does it, and the peculiar thing is,
that the power of kindness can be exercised by the lowest as well as the highest. The king upon his throne
has no more privilege in this respect than the digger of ditches, and there is no other factor in human life so
well calculated to destroy the distinction of caste. Kindness makes the whole world akin. It breaks down the
barriers of distrust, deceit, envy, jealousy, hate and all their miserable train. The kind man is the good man,
and the good man is the kind man. The victories of kindness are untold.
—Exchange
MISTAKES
A Mistake is evidence that someone has tried to do something—The man who does things makes many
mistakes. but he never makes the biggest mistake of all, that of doing nothing—Making mistakes is
something you can avoid by saying nothing, doing nothing, and being nother—Someone has said that
greatest mistake one can make is that of giving up"—All people make mistakes, that's why erasers are put on
pencils—If you don't learn anything from your mistakes, there's no sense in making them—If you don't learn
from the mistakes of others, you won't live long enough to make them all yourself—A man who has
committed a mistake and doesn't correct it, is committing another mistake—Men may come and men may
go. but mistakes go on for ever. —Exchange
GREATNESS
Most of us, when we think of greatness, think of famous persons such as the late Winston Churchill.
Greatness, however, knows no such limits. All of us have in us latent qualities of greatness. Anyone can be
great after his fashion. His greatness will crop out in his reactions to ideas and events, in his concepts of the
rights of others. Greatness depends upon what a man is, not what people think about him.
Each clay brings to all of us challenges which engage that which is noble in us. Are we satisfied to be
concerned only with our own welfare? Do we stick resolutely to the truth? Do we try to be fair? Do we resist
small temptations to cheat? Do we restrain our very human impulses to say (or repeat) damaging things
about others? Do we dare to stand up and be counted for things we believe to be right? Do we treat each
person we meet as a spiritual equal? Being great is simply a matter of living greatly. It is the effort we make
to rise up out of our meaner selves. It boils down to a matter of thinking and acting nobly—regardless of
whether anybody else ever knows about it. —The Little Gazette
AUCKLAND
ENGLISH CONSTITUTION
On Tuesday, June 27, 1967, the District Grand Lodge of Auckland, under the United Grand Lodge of
England, held its Quarterly Communication to coincide with the Quarterly Communication of the United
Grand Lodge of England, to commemorate the 250th Anniversary of the Foundation of the first Grand Lodge
in the world, the Grand Lodge of England, founded on June 24, 1717.
In England an especial meeting was held in the Albert Hall to which were invited representatives of all
recognised Grand Lodges, and it was anticipated that 99 Grand Lodges would be represented by their Grand
Masters, or senior Grand Lodge Officers.
In Auckland invitations were extended to and accepted by R. W. Bro. L. A. Lincoln, Provincial Grand
Master of the Auckland District, who was supported by the senior Grand Lodge Officers including M.W.
Bro. W. J. Girling, P.G.M., and R.W. Bro. E. H. Bradstreet, P.D.G.M.; R.W. Bro. D. E. Trevarthen,
Provincial Grand Master of Waikato District; R.W. Bro. W. Calder, Provincial Grand Master, Northland
District; R.W. Bro. G. J. G. Sharp, Provincial Grand Master, South Auckland District; R.W. Bro. L. S. Judd,
Deputy Provincial Grand Master for New Zealand, under the Irish constitution; Bro. C. A. Rowe, hon. G.
W., I. P. Right Worshipful District Grand Master for New Zealand North, Grand Lodge of Scotland and
R.W. Bro. A. G. J. Leroy, P.G.W., United Grand Lodge of New South Wales.
All the Masters of the Lodges in the district, from Gisborne in the south to Kaeo in the north, were present,
together with many of their brethren and over 260 brethren attended the Communication.
The regular business was conducted and this was followed by "A short history of the first hundred years of
the Grand Lodge of England," which was the abridged Prestonian Lecture for 1967, which had been written
by W. Bro. A. R. Hewitt, P.A.G.D.C., Librarian of the United Grand Lodge of England. W. Bro. J. N.
Thomson, P.D.G.W. read the paper and in his outstanding oratory made the history live in the minds of the
brethren.
A most happy refectory proceeding followed when following the toast to "The Queen and the Craft," the
Deputy District Grand Master in Charge, W. Bra, I. E. Whale, very fittingly toasted the Grand Master, the
Duke of Kent, who was being installed that very day in the Albert Hall, London, and coupled with it the
United Grand Lodge of England. In the course of his remarks he explained that the District Grand Master,
R.W. C. L. Shroff, was in London attending the commemoration, and that a cable had been sent from the
District Grand Lodge conveying our loyalty and felicitations.
W. Bro. Whale also pointed out that the original meeting of Grand Lodge had been held in the Apple Tree
Tavern, very close to the site in Great Queen Street of the Grand Lodge of England, and it would be
appropriate to refer to the London headquarters as "The Old Lady of Great Queen Street." the centre of
masonry throughout the world.
The Assistant District Grand Master very fittingly toasted the "Sister Constitutions" and this was responded
to by R.W. Bro. L. A. Lincoln on behalf of the Grand Lodge of New Zealand; R. W. Bro. L. S. Judd on
behalf of the Grand Lodge of Ireland; Bro. C. A. Rowe on behalf of the Grand Lodge of Scotland, and R. W.
Bro. A. G. J. Leroy, on behalf of the United Grand Lodge of New South Wales.
In a most moving reply R.W. Bro Lincoln stressed the wonderful spirit of harmony existing between the
various Constitutions, and congratulated the Grand Lodge of England on its outstanding record of service,
having grown from four lodges in 1717 to well over 7000 today, with a membership approaching one
million, and a record of benevolence unequalled in the world.
TARANAKI
During the weekend of the 23rd, 24th and 25th June, 1967, the Stratford Lodge No 75 celebrated its 75th
Anniversary. The first function was a get together of members and then wives in the supper room of the
Stratford War Memorial Hall, and over fifty persons gathered for a happy and enjoyable two hours.
Earlier on the Friday morning R.W.Bro A. E. Shuttle-worth, Deputy G.M. accompanied by Mrs
Shuttleworth, was met at the New Plymouth Airport by our Master, W.Bro R. L. Harwood and Mrs
Harwood, and brought to Stratford for the celebrations.
During the evening W.Bro Harwood extended a welcome to all present and asked W.Bro G. J. W Boon,
Mayor of Stratford, to officially welcome members and visitors to Stratford on behalf of the councillors and
citizens.
The functions continued on Saturday when the normal meeting of the Lodge was tyled at 1.45pm, and before
an attendance of over 80 brethren the Master welcomed the Prov. G.M. R.W.Bro J. C. Taylor, and his Grand
Lodge Officers, who in turn extended a welcome, on behalf of all present, to R.W.Bro A. E. Shuttleworth,
and expressed the hope that his stay would be pleasant and profitable.
Our distinguished guest suitably replied to the remarks of welcome made by R.W.Bro Taylor.
At the request of the Master, V.W.Bro W. C. P. Gordon, G. Lec then addressed the brethren, his subject
being the history of the Stratford Lodge No 75, and in his usual style entertained everyone with a concise and
at times humorous dissertation on the Lodge through the years up to the present time.
Refectory proceedings were finalised in a very happy and companionable manner.
It should he said at this stage that many apologies were received from absent brethren, and in particular a
telegram from M.W.Bro J. A. Redwood, Grand Master for New Zealand, who was making an overseas visit.
Two apologies were received in open lodge from Masters in office who were otherwise committed, but of
the sixteen other Masters in Taranaki, despite personal invitations, no appearance or apology was tendered.
It was good at this time to see that our brethren of the English, Irish, and Scotch Constitutions were present
to enjoy and fraternise with us on this great occasion.
Whilst the brethren were engaged in lodge duties the ladies were being entertained at a demonstration by Mr
M. Sheehan of Stratford, on the many aspects of the tanning trade with particular reference to the wool
section of the business.
Afternoon tea was provided at the close of the demonstration, and from reports it would appear that the
ladies really enjoyed this demonstration.
A Cabaret evening was held in the Stratford War Memorial Hall on the evening of Saturday 24th June when
over one hundred and eighty brethren and their wives and friends enjoyed one of the brightest evenings in
Stratford for some time. Dancing was interspersed with dancing, piano accordion, and vocal items supplied
by artists from New Plymouth, Hawera, and Palmerston North.
On the last day of the celebrations, Sunday, 25th June, a Church Service was held at the Anglican Church,
Stratford, before an excellent attendance of brethren and their wives.
The service was conducted by Rev Bro Les Anderson, Vicar of Stratford, who for his text used the words "I
am the Bright and Morning Star," an instructive address which was enjoyed by all present.
This service concluded the weekend of celebrations and to those brethren from outside Stratford who
attended we express our thanks for making the effort to attend, and in particular to R.W.Bro A. E.
Shuttleworth, and his good lady; thank you for your company, we enjoyed having you with us and hope you
will return to join us again in some future occasion.
I could not do better than conclude this report than by quoting a few lines used by Bro Les Anderson at the
close of his Anniversary Service; "What might be done if men were wise, What glorious deeds my suffering
brother would they unite in love and right and cease their scorn for one another. Oh Passions Heart might be
imbued with kindling drops of loving kindness, and knowledge from shore to shore Light on the eyes of
mental blindness, All slavery, Warfare, Lies, and Wrong, All vice and crime might die together, and
Knowledge from shore to shore Light the eyes of mental blindness, and Wine and Corn to each man born be
free as warmth in summer weather. The meanest wretch that ever trod, the deepest sunk in guilt and sorrow,
might stand erect in self respect, and share the teeming world tomorrow. What might be done? This might be
done, and more than this my suffering brother, More that the tongue ere said or sung, If men were wise and
loved each other." : — M.E.T.
Our congratulations to all those brethren who worked so hard and well, to make the celebrations such a
success, and to you W. Master, and your brethren for your contribution to seventy five years of effort for
Stratford Lodge No 75 Editor.
Lodge Hinemoa No 786.S.C. 1892-1967.
This year marks the seventyfifth anniversary of the Lodge, and the following programme has been mapped
out for the year.
February: A Burns evening was held. The wives of brethren and visitors were addressed by Bro. W. A. C.
Briesman, D. Sub G.M. on the aims and objects of Freemasonry, and afterwards entertained at a social
evening.
April: Saw De Burgh Adams I.C. a lodge with which Hinemoa has been associated since its consecration,
work a second degree.
May: The Harry Childs meeting was outstanding in two aspects. The beginning of Bro H. J. Childs
seventyfourth year in Freemasonry, and the third degree being worked by members of the Grand Lodges of
New Zealand, Scotland, England and Ireland.
The following brethren assisted in the ceremony: Bro C. A. Rowe S.C., Bro J. R. Permian S.C., Bro A. W.
Knight S.C., W. Bro H. Smart, N.Z.C., Bro L. L Davis, S.C., Bro G. Tubby, S.C., W. Bro E. A. Evans E.C.,
Bro W. A. C. Briesman, S.C., W. Bro R. Sturmy, I.C., R. W. Bro J. Taylor, N.Z.C., Bro T. O. Robinson,
S.C., Bro A. Young S.C., R. W. Bro V. F. Howell, N.Z,C., W. Bro F. Aldous, I.C., W. Bro F. P. Grundy,
E.C.
The result was an excellent evening with the candidate taking a most cosmopolitan third degree. The
brethren present could not decide whether it was an Irish stew, a Scotch hot pot, Colonial goose or genuine
roast beef of Old England.
Bro J. H. Childs, initiated May 1894, P.M. 1913, was in attendance, and watched with interest. Afterwards at
supper, Bro Childs cut his Masonic birthday cake, baked and decorated by Bro P. Bertie, N.Z.C.L and all the
brethren partook.
A point of interest, has any other Lodge in New Zealand a brother initiated before Bro Childs? We know he
is not the oldest P.M. as another Taranaki Lodge has a P.M. of sixty years standing. Could any Lodge who
has a brother initiated before this date notify the Craftsman.—T.O.R.
NELSON AND MARLBOROUGH DISTRICT
V.W. BRO JAMES NICHOLAS
It is with a great deal of pleasure that I report that V.W. Bro James Nicholas, P.G.D.C., O.S.M. was recently
honoured by her Majesty the Queen in the Birthday Honours by the British Empire Medal in recognition of
his long service in helping the sick in the Blenheim District.
V.W. Bro Nicholas has been the official Lodge Almoner for Wairau Lodge since the office was instituted,
but has been the unofficial visitor for most of the since 1930. He has visited the sick not only of the Masonic
Lodges but also all the male patients in the Wairau Hospital, helping them in many ways, and his
sympathetic help has been greatly appreciated by the many patients. His friendly and helpful personality has
helped cheer them up during their stay in hospital.
In 1960 he was awarded the Grand Master's Order of Service to Masonry and in 1961 he was presented with
the Order of Merit from the Manchester Unity I.O.O.F. Lodge, for which lodge he also was official sick
visitor.
Although now 87 years of age, and unable on account of health to drive his car to visit the Hospital, he still
visits as regularly as possible, although for many years in the past, he has visited at least three times a week,
and in addition has visited the elderly Brethren and widows in their homes.
This honour which has been bestowed on him is well deserved. —G.P.
APPOINTMENT OF DISTRICT GRAND MASTER
RT. WOR. BRO. D. A. MUNRO
The appointment has been announced of RT. W. Bro. Donald Alexander Munro as District Grand Master of
Canterbury. Rt. W. Bro. Munro is very well known in Masonic circles in Canterbury and South Canterbury
and elsewhere, and his appointment is a popular one. He succeeds a very able and highly regarded District
Grand Master Rt. W. Bro. George Jobberns C.B.E.
Rt. W. Bro. Munro was initiated in The Lodge of St John No 1137 Timaru in 1925, and he became the
Master in 1936. He transferred to Christchurch and joined Canterbury Lodge in 1945. He has held many
offices in District Grand Lodge and in 1957 the rank of Past Grand Deacon was conferred on him.
Rt. W. Bro. Munro has also been very active in other branches of Freemasonry, including Canterbury Royal
Arch Chapter, and Beckett Rose Croix Chapter.
He has frequently represented District Grand Lodge on fraternal visits, and his kindly disposition has brought
him many lasting friendships throughout the Province. He has recently travelled to London to attend the
United Grand Lodge of England.
CANTERBURY
TAWERA LODGE
The death has occurred of Bro. William Edric Magrath who was a faithful member of Tawera Lodge and its
oldest member. Last year he was presented with his Fifty year service badge. Bro. Magrath was Tyler of the
Lodge during a long period of years, and he was well respected by all members,
DISTRICT GRAND LODGE OF CANTERBURY
COMBINED MEETING
A special combined meeting of all English Constitution Lodges in Canterbury was held in Freemasons' Hall
Christchurch to commemorate the 250th anniversary of the Foundation of the United Grand Lodge of
England.
The Host Lodge was The Canterbury Lodge No. 1048 with Wor. Bro. W. S. Dini Wor. Master. He was
assisted by the Wor. Masters and Past Masters of the other Lodges who acted in the various offices.
Wor. Bro. Dini received Wor. Bro. James Woodhead Deputy Dist. G. Master and a large gathering of
Officers of District Grand Lodge. Rt. Wor. Bro. George Jobberns C.B.E P.D.G.M. was also in attendance.
A welcome was extended to Rt. Wor. Bro. J. W. Vivian Provincial Grand Master and the Officers of
Provincial Grand Lodge of Canterbury. Rt. Wor. Bro. Vivian thanked the Lodge for the invitation, and
congratulated District Grand Lodge on its celebration of the important anniversary.
NINETY-NINE-YEAR-OLD MASON
W. Bro. Frank L. Adams, who is in his 100th year, attended Christchurch Lodge No. 91 recently. He was
born on April 2, 1868, and has been a member of the Craft for 62 years. W. Bro. Adams is in good health
except for slight deafness, and is a son of Luke Adams, a pottery craftsman of some renown many years ago.
Wor. Bro. Adams is a Past Grand Lodge Officer and has always taken a keen interest in Lodge affairs.
Rt. W. Bro. J. W. Vivian, Prov. G.M., conducted the Installation ceremony when Bro. Ronald T. Fox was
installed as Master of the Christchurch Lodge. This gave Rt. W. Bro. Vivian particular pleasure, as he is a
member and Past Master of this Lodge.
It is noteworthy that there have been many distinguished members of the Craft in the Christchurch Lodge.
including the late Most W. Bro. S. Clifton Bingham P.G.M.
Tracing Boards available on order from
Regalia House
LECTURE BY WOR. BRO. H. L. CORDERY P.D.G.W.
HISTORY OF UNITED LODGE
Much interest was taken in a paper delivered by Wor. Bro. Cordery on the occasion of the 250th anniversary
of Grand Lodge. He acknowledged various sources including The Prestonian Lecture 1967 by A. R. Hewitt
P.A.G.D.C. and English Freemasonry in Canterbury by Wor. Bro. L Howland.
Wor. Bro. Cordery said that while this paper is on Grand Lodge history, it would be unrealistic not to refer
briefly to the period before 1717, the date we celebrate.
There is a traditional list of grand masters in England dating from AD290 beginning with Alban, the name
saint of our own St. Albans Lodge — and explaining the choice. We pay traditional homage to the legends of
Solomons Temple but it is generally conceded no records can be used in evidence of invitations into our now
accepted form of masonry before 1641.
At that date — on May 20 — just prior to King Charles War, Sir Robert Moray, one of the founders and first
president of the Royal Society, was initiated at Newcastle-On-Tyne.
It is understandable that little written evidence is available of the growth of what was essentially a private if
not a secret society but it is clear that by 1717 sufficient support was forthcoming for the union of Lodges to
form Grand Lodge.
"There is no contemporary account of this historic event but Anderson in his second Book of Constitutions
(1738) records that, in 1716, a- few Lodges in London thought fit to cement under a Grand Master as the
centre of union and harmony.
"The four lodges were those that met at the 'Goose and Gridiron' alehouse in St. Paul's churchyard at the
'Crown' ale-house in Parker's Lane, at the 'Apple Tree' tavern in Charles Street, and at the `Rummer and
Grapes' in Channel Row, Westmmister. They and some old brothers held a meeting at the 'Apple Tree' and,
having placed in the chair the oldest master mason present they agreed to constitute themselves into a Grand
Lodge. The meeting also resolved to hold an annual assembly and feast and to choose a Grand Master from
among themselves until such time as 'they should have the honour of a noble brother at their head.'
Accordingly, an assembly and feast was held on June 24, 1717, "when Antony Sayer, Gentleman," was
elected Grand Master of masons and invested. He appointed Capt. Joseph Elliot and Mr. Jacob Lamball, car-
penter, Grand Wardens and commanded the Master and Wardens of Lodges to meet the Grand Officers
every quarter in communication at a place that he should appoint in the summons.
So Grand Lodge was born.
"Beginning with only four lodges the new Grand Lodge steadily improved its status by the admission of
noblemen and other persons of ‘quality’ Its jurisdiction was extended by the adherence of more of the self-
constituted lodges.
Freemasonry expanded and many Lodges were formed not only in London but also in the Provinces and
Overseas. There were several Grand Lodges but there were two principal Grand Lodges in England. The
history of events leading up to the Union is well known.
UNITED GRAND LODGE
"A 'grand assembly of Freemasons for the Union of the two Grand Lodges of England' was held on St. John's
Day, December 27, 1813. Each Grand Lodge opened in adjoining rooms. Seating in the hall for the final act
was so arranged that brethren of the two constitutions were completely intermingled. Two processions then
entered the hall headed by the respective Grand Masters who took each a place on either side of the throne.
The articles of Union were read and placed in an ark of the Masonic Covenant. The Duke of Sussex was
elected Grand Master of the united fraternity and placed on the throne and proclaimed."
FREEMASONRY IN CANTERBURY
From Wor. Bro. Hewlands book we learn that the earliest arrivals in Canterbury before the first four ships
included Bro. Dr. WM. Donald later to become the first provincial J.G.W. and the second prov. G.M. of
Canterbury. Another was Bro. Thomas Cass later the first Prov. G.D.C. There was also Bro. A. J. Alport first
installed W.M. of Canterburys mother lodge Unanimity and first Prov. S.G.W.
The Canterbury pilgrims of December 1850 swelled the numbers of Masons in the province so that on 19th
July 1859 Provincial Grand Lodge was formed with W. Bro. J. C. Watts-Russell the Grand Master.—A.C.F.
ORIGIN AND MEANING OF FREEMASONRY
Lecture delivered by W. Bro. H. H. Lister, B.Sc. (D.C., Stretford Lodge, 4397), at the South Manchester
Masonic Hall, Edge Lane, Chorlton.
Taking as his subject "The Origin and Meaning of Freemasonry," the address proved most interesting and
instructive. Commencing with the period between 1056 and 1550, Bro. Lister outlined the growth and
influence of the Merchant and Crafts' Guilds, how, during that time, they grew and became ineffective as
Trade Organisations when trade became less localised, and how gradually they altered into that of fraternities
of a social-religious character. In 1547-1548 all religious Guilds were dissolved and Protestant worship
decreed.
1056-1550 was also a great church-building period, and Bro. Lister pointed out how the lay fraternities of
church-building Masons were then under the control of the priests, and how the dissolution of the
monasteries, civil wars, and the rise of Puritanism brought about decadence. The period between 1550 and
1700 marked a time of bitter religious and political struggles, during which many Lodges would be carried
on by underground methods. Towards the end of the 17th century to be a Freemason meant being a Jacobite,
or a member of some obscure Lodge.
The year 1717 marked the rise of Grand Lodge, formed, no doubt, by purely Protestant Lodges, growing in
fifteen years from four Lodges to no less than one hundred and nine affiliated. During this period there was a
flood of applicants for membership, mainly from the intellectual class. Many kinds of difficulties had to be
faced, arising mainly from the Jacobites who formed counter organisations and "Exposures" to lower the
Masonic ritual in the eyes of the public.
W. Bro. Lister showed that, when the first book of Constitutions was issued in 1723, the Order assumed a
cosmopolitan and lost its Christian character, e.g., the elimination of references to the New Testament and
the new form of the Ancient Charges.
The rise of the second Grand Lodge came in 1751, and the two Grand Lodges ran parallel. The Ancients and
the Moderns Lodges, however, kept their separate identity until 1813, when they were amalgamated under
the United Grand Lodge of England. Reference was made to the use of the catechisms and the form of ritual
in the old-time Lodges.
About 1816 definite forms of Ritual and Ceremonial were settled by the United Grand Lodge, the
ceremonies of the three Degrees being entirely separated from the catechisms of the respective lectures.
The removal of the religious character of the fraternity referred to in the first declaration in the Constitution
caused the formation of other so-called Masonic Orders.
In explaining the meaning of Freemasonry, Bro. Lister said that in the First Degree, man wanted to discover
the purpose of life, feeling that he was not getting what he ought, and appealed for light and true knowledge.
The expressed desire to be serviceable to his fellow - creatures necessitated an understanding in its most
ample sense of the highest commandment, i.e.. charity, and a clear idea of the symbols. especially the three
greater Lights, in order to undergo a course of moral instruction.
The Second Degree can be likened to a man educating himself, gaining intellectual knowledge, realising its
value, however, but appreciating that it was not the highest truth, and he must persevere even to the throne of
God Himself, until he reached the middle chamber, when symbolically he received his wages. A Fellowcraft
ought to realise that the “middle chamber is his own heart, and should be made fit for the Temple of God;
then he would not see as through a glass darkly, but face to face, not in part, but in full. There is darkness
visible with intellectual knowledge only.
In explaining the legend or parable of the Third Degree, the lecturer referred to the many allusions to the Sun
in our ceremonies. The Third Degree had nothing to do with things after death, but simply a resurrection of
man's higher self and spiritual experience on earth. It was designed to bring as far as possible "Heaven on
Earth." The same way that the operative raised the stones in the building of a Temple, so was a Mason
"raised" in a similar way on the F.P.s. Thus the Third Degree was giving Masons the highest conception of
life.
Bro. Lister concluded with a quotation from "Abou Ben Adhem" ("Write me as one that loves his fellow-
men") amid loud applause.—The Freemason.
Prove all things so far as you can, but accept some things that you cannot prove, if they are within the bounds
of reason.
Knowledge is essential to success, just as timber is necessary in building a house, but neither is at its best
until well seasoned.
Better keep yourself clean and bright; you are the window through which you must see the world.—George
Bernard Shaw.
I believe the Bible is the best gift God has ever given to man. All the good from the Saviour of the world is
communicated to us through this book.—Abraham Lincoln.