A Citizen Of The World
There is something a little flattering about the expression "a man of the world", as though the person
described is adult and mature, knows "what's what" and can be counted on not to open his eyes too wide in
any circumstances. Sometimes it is used in a slightly different way, meaning a man who can stand up to a
dirty story, or is sophisticated in some other below-the-line way. A child cannot be a man of the world; an
adolescent is too ingenuous to be a man of the world; the religious or the recluse cannot, because of his own
choice, be a man of the world.
When one comes into the Craft one finds a similar phrase, a citizen of the world; but it is one which has only
a single connotation. A citizen of the world does not mean a person who is so wordly-wise that he will accept
and condone improper standards of behaviour: it means one who accepts the obligations of an adult living in
the community. Almost as soon as a man has been made-a Freemason he is enjoined to be exemplary in the
charge of his civil duties: being exemplary involves setting an example; civil duties include obligations such
as paying taxes without dodging them, keeping abreast of one's bills by not buying what one cannot afford,
accepting one's personal responsibilities without trying to fob them off on anyone else. More positively, it
involves making such an active contribution to the welfare and wellbeing of the community that one will
have performed one's share of what is necessary to keep it alive, healthy and progressive in the common
interest.
In this age of protest it is as well for the Freemason to remember the next injunction in the charge after
initiation: "by never proposing, or at all countenancing any act that may have a tendency to subvert the peace
and good order of society". This does not, of course, rule protest out altogether. Protest is a democratic right;
but the laws having been made democratically, the right of protest must be exercised within the law. The
ancient expression "a breach of the peace" does not necessarily involve broken heads; it does involve doing
something which society, not by convention but by law, forbids. The peace and good order of society are
seen as good things in their own right: the Freemason must strive to preserve them. If he finds something
repugnant to his beliefs and convictions, he must not simply take up arms against it: he must try to correct
and improve by constitutional means.
The charge contemplates the possibility of the Freemason spending sojourn time away from his native land:
there are obligations here, too: to keep the laws in return for being allowed to live there or for receiving
protection by virtue of being there. It does not seem to contemplate what has become something of a
commonplace in the modern world; the likelihood of becoming naturalised in a new country. The old legal
maxim said Nemo potest exuere patriam— no one can put off his allegiance—literally, his fatherland. Today
that is not so, and it is with some qualification of the context that one accepts the injunction never to lose
sight of the allegiance due to the sovereign of one's native land: it remains valid to the extent that, even
having put off that allegiance and accepted another, one should not behave treacherously towards the first.
The sacred and indissoluble attachment which nature has implanted in the breast of everyone to that country
whence he has derived his birth and infant nurture ceases to be a matter of legal obligation: there should
surely be a residue of feeling and sentiment even after the legal bond is severed.
The Craft does not prescribe acceptance of any political philosophy, membership of any political party. Its
attitude towards politics is similar to its attitude towards religion, where it obliges its members only towards
those things on which all good men agree. "Let a man's religion or mode of worship be what it may, he is not
excluded from the Order, provided he believe in the glorious Architect of heaven and earth, and practise the
sacred duties of morality." The charge concerning politics: "Of the Civil Magistrate, Supreme and
Subordinate" (you will find it in the Charges of a Freemason at the beginning of the Book of Constitution)
begins: "A Mason is a peaceful subject to the civil powers wherever he resides or works, and is never to be
concerned in plots and conspiracies against the peace and welfare of the nation. . . ." It does every Freemason
good occasionally to read these charges: this second charge continues: "He is cheerfully to conform to every
lawful authority; to uphold on every occasion the interest of the community; and zealously promote the
prosperity of his own country. Masonry has ever flourished in times of peace, and been always injured by
war, bloodshed and confusion; so that kings and princes in every age have been much disposed to encourage
the craftsmen on account of their peaceableness and loyality, whereby they practically answer the cavils of
their adversaries, and promote the honour of the Fraternity. Craftsmen are bound by peculiar ties to promote
peace, cultivate harmony, and live in concord and brotherly love." In the case of at least one of the great
religions, the need to promote these things is uppermost in the minds of all its members at this time of year.
"Practically", it may be noted, could today be taken as meaning almost entirely, or for all practical purposes.
When those words were written it meant in a practical way—by performance.
Bound up with this charge is the second section of the sixth charge, where these words occur: ". . . no private
piques or quarrels must be brought within the door of the lodge, far less any quarrels about religion, or
nations or state policy, we being only, as Masons, of the universal religion above-mentioned; we are also of
all nations, tongues, kindreds and languages, and are resolved against all politics, as what never yet conduced
to the welfare of the lodge, nor never will."
There is a time and a place for everything. The Craft very obviously has as one of its major purposes the
confirmation of its members in their own religious and political beliefs and observances: it is equally
concerned that each craftsman while admitting the sincerity of those with whom he disagrees may meet them
on the level, part from them on the square, without points of difference impairing the common ground which
it is one of the Craft's great tasks to preserve.
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.
Bro. D. S. Black, late of Park Rd., Auckland.
J. R. Campbell, O.R.D., Oamaru.
J. M. Clark, 76 Godden Cres., Auckland, E.1.
R. L. Cook, c/o P.O. Box 447, Christchurch.
E. H. G. Currin, c/o Teagle Smith & Co. Ltd., P.O. Box, Hamilton.
J. N. Garth, 62 Mungavin Ave., Porirua.
C. B. Hoddinott, 38 Guthrie St., Lower Hutt.
T. W. J. Matthews, Massey St., Moerewa.
J. E. C. Pollock, Byron St., Leamington, Cambridge.
J. L. Preston, 7 Ngaio St., Takapuna.
"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."
WANTED
The following volumes of A.Q.C. to complete my set: Vols. 1 to 8, 10, 19, 50, 52, 53 and 54. Would take all
or any. J. P. GLENIE, P.O. Box 1569, Auckland.
SQUARE DEAL
Whatsoever may be his trade, occupation, or profession, if a man does not in all his social or business
transactions deal honestly and squarely with his neighbour, he is not a Freemason, and all the forms,
ceremonies and rituals in the world cannot make him one.
If more men in this world say to themselves, "By gosh, I'll do something about that" rather than "They ought
to do something about that," we would all be better off. It would work very well in our lodges, also.
A politician trying to please everybody looks like a small puppy trying to follow four boys at the same time.
A smart husband saves all the day's gossip until after dinner, so his wife will help him with the dishes.
Banners of all kinds available from
Regalia House
Flowers To The Living
We dedicate this issue to the thousands of Freemasons all over New Zealand who are the backbone of
Freemasonry.
All honours and the offices in Freemasonry would be shallow and meaningless without the support of the
general membership, these brethren who work without the hope of fee or reward of any kind, support their
Lodges and practise Masonry in their daily lives are counted only by their names in the register of members.
If you are one of these this is meant for you.
A Tribute To Mothers :
They Also Serve
"The Lord sent an angel down to earth
To bring back to Him five of the most
Precious jewels he could find.
"He brought back a piece of cloth,
A ray of sunshine, a pomegranate,
A dewdrop, and a mother's love."
The piece of cloth
Had given warmth
To a little, loving child.
The ray of sunshine
Had warmed into life
The forest, garden and field.
The pomegranate
Had refreshed the weary pilgrim
On his journey home.
The dewdrop
Had given new life to
Lilac, lily and rose.
The mother's love alone remained
To love her unborn into life,
To honour and serve her God
And to serve and save her country.
All had served
Both God and man
And all were welcomed home.
Amen. J.P.
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A Time Of The Heart
Christmas is a time of the heart.
Emotions that too often lie dormant throughout the rest of the year are re-kindled at Christmas time.
It is at Christmas time that we think of charity and good will. We think of peace and—in the glow that comes
over us from these thoughts—we find ourselves wishing that Christmas might go on for ever. It never does,
of course, and it never can.
Man must live each day anew with new passions, new problems, new friends and, yes, new enemies. In the
stresses of these new days, the glow of Christmas fades away quickly.
For most of us, Christmas is in the old English tradition, overlaid with the chromium plate of American
commercialism. For too many of us, the Christmas story consists—not of passages from the Gospels of St.
Matthew or St. Luke—but of some kind of mixing of the scriptures along with The Littlest Angel and
Rudolph the Red Nosed Reindeer.
For too many of us, Christmas is not a religious festival (we should remember that it concerns the birth of the
Christ child) but a commercial extravaganza.
Despite this, Christmas can stir within the hearts of Christians the most noble emotions of which the human
soul is capable. The trouble with it all is that Christmas does not warm the hearts of men and move them to
new humanitarian acts for very long. The human heart retains the warmth of Christmas for too short a time.
Imagine, if you can, what it would be like in the world if the spirit of Christmas—not the tinsel and the tree,
mind you, but the pure essence of the spirit—could prevail throughout the world every day of the year.
Perhaps then we could wage a true war on poverty out of the goodness of our hearts instead of by law.
Perhaps then we could talk of peace in our time out of the spirit of brotherly love with some real hope of
attainment.
Perhaps then we could practice brotherly love instead of just talking about it.
Perhaps then . . .
—L. L. WALKER, Jr., in "The Texas Freemason"
AUCKLAND
WAITEMATA LODGE, No. 689 E.C.
W. Bro. J. B. Parkinson, P.A.G.D.C.
On Thursday, 19th October, 1967, Waitemata Lodge, No. 689 E.C. honoured its oldest member by inviting
the Lodges of the Sister Constitutions to assist them in commemorating the 60th Anniversary of the Initiation
of W. Bro. J. B. Parkison, P.A.G.D.C.
A deputation of the Masters of Opotiki Lodge, No. 1930, E.C., Ara Lodge, No. 348 I.C., St. Andrew Lodge,
No. 418 S.C., and Lodge Auckland, No. 87 N.Z.C., escorted him into the Lodge and the oldest Past Master
of the Lodge. W. Bro. E. E. Horide, P.A.G.D.C., presented him to the Master.
A most warm welcome was extended to W. Bro. Parkinson by W. Bro. W. I. Caskie, Master of Waitemata
Lodge, who stated that the Lodge was honoured to have as an initiate one who throughout the whole of his
60 years' membership had worked devotedly for the Lodge. District and Craft in general. It was a rare
occurrence when W. Bro. Parkinson was not present at a regular Lodge meeting and this record of attendance
should be an inspiration to all brethren, and when it was realised that W. Bro. Parkinson was over 90 years of
age, then his monthly attendance was all the more meritorious.
The Master presented him, on behalf of the Lodge, with an occasional table, a pipe and ashtray, and hoped
that he would have many years to enjoy their use.
The Deputy District Grand Master in Charge, W. Bro. I. E. Whale; R.W. Bro. W. C. T. Brunton, Provincial
Grand Master for N.Z., I.C.; and Bro. C. A. Rowe, Hon.G.W., I.P., R.W. District Grand Master, N.Z. North,
S.C., all spoke eulogistically of the work that W. Bro. Parkinson had done during his 60 years' of
membership.
The work of the evening was a very interesting illustrated talk by W. Bro. H. P. Griffiths, P.A.G.Swd.B., on
Freemasons Hall, Great Queen Street, London.
In the refectory more tributes were paid to the guest of the evening and his health was honoured with great
enthusiasm by all present.
W. Bro. Parkinson, in his reply, thanked the exceptionally large number of his friends present for coming to
see him on this outstanding occasion and gave many anecdotes of his travels throughout New Zealand and of
his visits to Lodges in all parts.
The brethren were entertained by Bro. R. Opie, Bro. J. Diggle, W. Bro. J. Standen, and W. Bro. A. E. Healy
who had organised the programme.
It was with reluctance that the proceedings closed at 11 p.m. with the singing of Auld Lang Syne and the fact
that hardly one of the 175 present had left at this hour was a true indication of the warmth of hospitality and
friendship extended by all.
HAWKE'S BAY
Possibly one of the most successful and enjoyable Masonic functions ever held in Hawke's Bay, was the "get
together" of the Hawke's Bay almoners and their wives, which was held in Hastings on Saturday, 4th
November. In spite of the inclement weather, so foreign to Hastings at that time of the year, it was a huge
success.
The idea of holding a "get to-gether", in order that almoners, extending from Wairoa in the east, Taupo in the
north and Woodville in the south (and their wives), should have the first-ever opportunity of meeting and
getting to know each other, was conceived early .in the year, and it was agreed that it should be held in
conjunction with the annual meeting in Hastings in November. Arrangement details were left with the
Hastings almoners, with chairman W. Bro. Harry Groome and Secretary W. Bro. Ed Culver as the guiding
influence.
For their annual meeting 20 almoners gathered in the afternoon and while they discussed their activities, their
wives were taken for a motor tour of Hastings and its environs. They returned to the lodge room at 3.30 p.m.
and almoners and their wives then went to Te Mata Peak where they had afternoon tea and one of the finest
views of Hawke's Bay which the district can offer. The magnificence of the Heretaunga Plains, Napier and
its famed Bluff Hill, the picture of Hastings and the orchards which make it the fruitbowl of New Zealand,
and the scene of Hawke's Bay was somewhat dimmed by the conditions, but it was still a very enjoyable
experience, especially for those almoners who came from a distance.
Returning to the lodge room, a cocktail hour was featured and then a really wonderful dinner was served,
catered for by Bro. "Snow" Boese, and accompanied by popping corks, from the sparkling contents of the
green bottles which adorned the beautifully decorated tables (the work of Mesdames Groome and Culver).
An enjoyable entertainment programme, presented in a really friendly atmosphere, came to an end at 9.30
p.m. and after "one for the road", the almoners and their wives closed down with Auld Lang Syne.
All expressed the hope that now the door has been made ajar, it will open wider and just as successfully,
when next year, the "get together" will be held in Napier, with the dolphin pool as an attraction to offer the
visitors.
WELLINGTON
HOROWHENUA 135
As a year, 1966-67 started in quite an unobtrusive manner for Lodge Horowhenua, but as it wore on its
activities gathered in momentum.
The Ceremonial work of the year has been of a very high order, being very ably led by the Worshipful
Master, W. Bro. R. B. Denton. One pleasing feature was the number of visits paid to our regular meetings by
Masters from the Wellington and Hutt Valley Lodges during the year. We were honoured by a visit from
V.W. Bro. H. T. Girdlestone, Asst. Prov. G.M. to our regular meeting in May.
During the year two initiates were received into Freemasonry and six joining members were welcomed into
membership.
As a project to promote good fellowship, both in Lodge Horowhenua and when visiting, the wearing of name
tags was instigated. This proved successful and it was pleasing to note that many other lodges in the
Wellington District are either contemplating or have implemented their use.
Ladies' Night was a social function which proved successful, taking the form of a dance and most sumptious
supper, which was catered for by the Brethren. We were pleased to receive visitors from quite far afield as
well as surrounding areas.
A very successful Christmas function was held for senior members, their wives and widows of deceased
members. It took the form of a luncheon and afternoon entertainment and was attended by over 300. In
organising this, Lodge Horowhenua combined with other lodges in the Wellington West Coast District.
Sixty-five Brethren and their wives attended a dinner at Te Kowhai when the Lodge was privileged to have
the company of the Rt. W. Bro. Thom; Prov. G.M. and Mrs Thom, and V.W. Bro. Girdlestone, Asst. Prov.
G.M. and Mrs Girdlestone. This gathering was so successful that it is hoped to make it an annual event.
The Grand Master's visit to our regular monthly meeting in August must surely be the highlight of the year,
and Lodge Horowhenua is conscious of the high honour extended on this occasion. Twenty-eight members
of Grand Lodge were received, together with 68 visitors. Bro. Burling, who was the Candidate, has the
unique distinction of being initiated into Freemasonry in the presence of the Grand Master.
Visits were paid to nine lodges in the Ruapehu District and 23 lodges in the Wellington District. Brooklyn
Lodge paid their biennial visit when 24 Brethren accompanied their Master. Lodge Horowhenua paid their
biennial visit to Lodge Hinemoa. Twenty-six Brethren accompanied the Master on that occasion.
The Installation of our new Master, W. Bro. R. A. D. Meddings was most ably carried out by Rt. W. Bro.
Thom, Prov. G.M., who was accompanied by 35 members of Grand Lodge. On that occasion we received
114 visiting Masters and their Brethren.
The new year started with a most successful ball held in aid of the Woburn Village Fund. Lodge Levin
combined with Lodge Horowhenua in this effort and as a result a cheque for $314 was forwarded to this
most worthy project.
Sixteen Brethren and their wives journeyed to Taupo for the purpose of presenting a Fifty-year Service Jewel
to W. Bro. W. Greggan who is Lodge Horowhenua's oldest Past Master. The presentation was most ably
carried out by V.W. Bro. W. R. Jackson, Grand Chaplain. W. Bro. Greggan was initiated into Freemasonry
in 1904 and came to Lodge Horowhenua in 1915. On the occasion of this visit the Lodge received the warm
hospitality of Lodge Tauhara, the visiting wives being entertained by the wives of Lodge Tauhara Brethren
and afterwards joining the Brethren in the Refectory. —H.S.W.
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Obituary
To a beautiful garden, these friends have gone.
To the land of perfect rest.
Their work is done, and the setting sun
Has sealed their life's long quest,
They have left our earthly garden
For a home beyond the sea.
Though they have gone, they still live on
In our garden of memory.
W. BRO. ERNEST CURRIE
Wellington Lodge No. 1521 E.C.
A Tribute by W. Bro. Sir John Ilott, P.D.D.G.M., P.G.D.
His Brethren would have learned with deep regret of the passing of W. Bro. Ernest Currie on October 10,
1967. Fortunately, his son tells me, that he died peacefully in his sleep.
His record of service in 1521 is an impressive one; he was proposed by W. N. Haire and seconded by E. H.
C. B. Loveday. The ballot took place on October 21st, 1925, so he has been a member for no less than 42
years.
In that period he was Chaplain in 1934-35, Director of Ceremonies 1939-40 and Junior Warden 1943-44. He
was appointed a Past Senior Grand Warden by the District Grand Lodge of Wellington in 1955-56, and
served all these offices most effectively.
Our late Brother was initiated in 1902 in Scinde Lodge No. 5 N.Z.C. and installed Master in 1917. For some
years he was a member of Waikaremoana Lodge No. 158 N.Z.C.
A member of Raukawa Lodge No. 224, he was also a prominent member of Research Lodge of Wellington
No. 194 and Master in 1929-30.
Also in the N.Z. Constitution he served as Grand Lecturer in 1931-32, and Grand Registrar in 1950-51.
His passing will leave a great gap in Wellington Lodge No. 1521, his scintillating wit and delightful
companionship will be greatly missed by all of us.
WORSHIPFUL BROTHER H. K. PALMER
Wellington Lodge No. 1521 E.C. has suffered a grievious loss in the death of their Master, Wor. Bro.
Palmer, who died on October 21st, 1967.
Worshipful Brother H. K. Palmer was initiated in Wellington Lodge on July 18th, 1956, but owing to
indifferent health did not take office for several years.
With improving health he was able to take Office as Treasurer in 1959 until 1963 when he was appointed
Inner Guard.
After serving in several Offices he was installed as Master of the Lodge on June 21st this year. He conducted
the ceremony of the Second Degree on July 19th and this, most lamentably, proved to be his last attendance
at a Lodge Meeting and his only opportunity to fulfill his Office as Master in the Lodge.
Thus, the premature death of Worshipful Brother Palmer deprives Wellington Lodge of a well beloved
Master who would have added much to the future activities of the Lodge.
CANTERBURY
THE PROVINCIAL GRAND LODGE OF CANTERBURY
ALMONERS' ASSOCIATION
At the conclusion of the business of the Monthly Meeting of the P.G.L. of Canterbury Almoners' Association
held in the Office of P.G. Lodge on October 30th, the Brethren adjourned to the Refectory in the Masonic
Hall, Gloucester Street, where a large gathering of Masters and their Wardens together with the Almoners
listened to an address by the Prov. Grand Master, Rt. W. Bro. J. W. Vivian. The Chairman, W. Bro. D. E.
Wood, P.P.G.A., asked for apologies and 24 Masters and Wardens were received, it was moved by W. Bro.
C. Brown that these be sustained and seconded by Bro. M. Bishop.
The Chairman said that it was hardly necessary to introduce the speaker to the Brethren but he was very
grateful to Rt. W. Brother Vivian for giving his time, more so after a very busy month. When the speaker
rose to reply he said he was agreeably surprised to see such a large gathering, more so when a very large of
their number had been to the Annual Communications on the previous Saturday. He had noticed in the letter
sent out to all Lodges by the Hon. Secretary that his address to the Brethren was of the "utmost importance".
The speaker first spoke about the appointment of the Almoner. This Office was different to any other in the
Lodge and a Brother should never be pressed to take this position. A brother who is interested in people,
more so the aged and sick and gives his services, should be allowed to retain that office as long as he wishes.
He gets to know his contacts and they look forward to his visits and can confide in him, whereas if this office
is constantly on the change the contact is lost. An Almoner can be of great help to the Master by ascertaining
how these old folk are wanting any financial help or otherwise.
He then dwelt with Annuities. Masters of Lodges receive requests for assistance in various ways and
whenever they have any indication that someone may want assistance, it should be immediately investigated.
Once they have satisfied themselves that there is necessity for an application, they should then approach the
Provincial Grand Secretary for the necessary application form. When this form is taken to the applicant it is
suggested that the Master should take his Senior Warden and in this way he will have the knowledge
concerning this procedure when he becomes the Master. Perusal of savings bank deposits, etc., should be
carefully checked and see what amount of interest over the last 12 months. He told the Brethren that Masters
can obtain a booklet from the Social Security Department free of charge, which is a great help in all matters
appertaining to Social Security. He told the Brethren that the Grand Lodge Fund of Benevolence had with
regard to its distribution and can and does cover every charity in New Zealand. For instance, the Strongman
mine disaster was given $1,848.
At the conclusion of the talk, the Chairman asked if any Brethren had any questions and several Brethren
took advantage of the offer.
W. Bro. A. H. Hayman, a past President and foundation member of the Association, moved a vote of thanks
to the P.G. Master and said he felt sure that every Brother present had enjoyed his address. It was the largest
and best meeting that we have had and he felt sure that we have learnt quite a lot from his advice given by
him. He stated that the Christchurch Lodge No. 91 was well represented. The Prov. Grand Master, W. Bro.
Arnold Glading, Hon. Treasurer, and Bro. Horace Reeves, Hon. Secretary, all members of No. 91. Bro.
Hayman also spoke of the work being done and in some instances the Association has had correspondence
with people in America, England, Scotland and Australia.
Before the meeting closed it was announced that there were 30 Wor. Masters, 71 Senior and Junior Wardens
and 30 Almoners present making a total present including V.Wor. Bro. I. L. Tie, Asst. P.G. Master, of 132
Brethren.
After the meeting was closed with the Almoners' Prayer, light refreshments were served and everyone
expressed that they had enjoyed and benefited by attending the meeting.
SOUTHLAND
The visit of the M.W. the Grand Master was indeed the Masonic highlight of the year so far as Southland is
concerned. The three meetings were well attended and our distinguished visitor appeared to be well pleased
with our lodge rooms and the standard of work performed by the various lodges. It was not a one-sided
pleasure, for the brethren assembled were very well pleased to have had the opportunity to meet their Grand
Master, who at every opportunity mixed with the brethren and chatted at will. The visit was certainly very
valuable so far as our members are concerned and a good deal of pleasure was expressed when the Provincial
Grand Master intimated to the brethren that it was most likely that the M.W. the Grand Master would be
paying a return visit to Southland early in the New Year.
A well attended meeting was held in Invercargill when the ladies were entertained in the newly constructed.
Senior Citizens' Centre, quite close to the Masonic Hall. It was a most enjoyable evening and no doubt the
Provincial Grand Master' had heard the most favourable comments passed as he has intimated to the brethren
that we should provide more social evenings for the ladies. Further meetings, also exceptionally well
attended, were held at Mataura Lodge No. 174 and Lake Lodge of Ophir No. 85, Queenstown, and so ended
a most satisfying session of lodge functions for all concerned.
The last installation meeting of the year was held within the portals of Lodge Winton when Bro. Wallace
Samuel Padget was promoted to the office of W.M. The lodge room was simply packed out and in spite of an
unusual cold snap quite a number of brethren were evidently feeling the warmth inside the lodge room. Rt.
W. Bro. J. H. Buckingham completed his year of work, so far as ceremonial was concerned, in grand style.
He was accompanied by a large muster of G.L. Officers who assisted with the ceremonial work of the
evening. There were over 20 Masters of various lodges present and a few came from outside Southland
territory. The Board of Past Masters numbered well over 50 and altogether there were almost 200
Freemasons present at the ceremony. This large attendance was probably due to the popularity of both the
newly installed W.M. and the I.P.M. who have visited other lodges quite freely. The retiring Grand D. of C.,
Wor. Bro. Bruce Sutherland, was congratulated by quite a few who desired to pay tribute to an Officer who
had performed his work throughout the year with great efficiency. It has been a great pleasure to observe his
thoroughness at any installation meeting and within his own lodge, Mataura No. 174. It must have been
gratifying to him to receive so many words of congratulation. The usual high standard banquet was prepared
in the refectory by the ladies in Winton and district and members were lavish in their praise for the
substantial and delightful meal provided.
Good show, Lodge Winton, last but certainly not least.
What Masonry Is Worth
In peace and love and harmony,
We find we can employ,
The principles of Masonry,
In meetings we enjoy.
For we are bound as Brethren,
Of many a race and creed,
To use in fact the golden rule,
In act, in word, in deed.
Through faith and hope and charity,
Three blessings we are taught,
In times of trouble and distress,
Adversity is fought.
Our work in lodge has ritual,
Our work outside to plan,
To be good to our families,
And help our fellow-man.
Our loyalty to God and Queen,
And the country of our birth,
Establish firmly in our minds,
What Masonry is worth.
So Mote It Be.
—Harold Mace, W.M., Lodge Auckland No. 87, 17/5/1967
MONASTIC BUILDERS OF THE MIDDLE AGES
By Bro. J. Hugo Tatsch, P.J.G.D., 32° Washington
The following article is the substance of an extemporaneous address made by Bro. Tatsch, the eminent
American Masonic historian, at the September, 1935 meeting of the Metropolitan Study Club, New York:—
"In keeping with the other Brethren gathered here tonight, I came to receive instruction, rather than to impart
such meagre information as I may possess on the principal topic of the evening. The subject is so vast, and
has so many ramifications, that we might well spend several nights upon it. However, as I am among friends,
and as you all appreciate the fact that I have had no time for preparation, I shall endeavour to fill in the time
to the best of my ability.
"Possibly you may have wondered, as I have, why monastic building is so closely associated with our
Fraternity. My interest in the subject has been increased by a study I have made of Glastonbury Abbey in
England, the seat of the first Christian Church in the British Isles. Mediaeval Freemasonry, the little we
know of it, is inseparably connected with the construction of the religious edifices of the mediaeval Christian
Church. In fact, when we study the history of Europe from the fall of the Roman Empire to the Reformation
of a thousand and a few years later—to designate the period roughly, rather than exactly—we are struck by
the fact that the Christian Church was the custodian of learning and all that was good in an era when the
Church itself was the only well organised and well ordered institution. The monastic orders, first that of St.
Benedict and then the many others which grew from it, took over many of the functions which were lost to
government control when government itself failed. The Church kept alive the spiritual aspirations of men,
and applied itself in a practical way to works of mercy, agriculture, industry, education, the arts, the sciences
—in fact, to everything that mankind had evolved through a long period of history. We of today may find
fault with many of the things which the Church did when in power, and we may condemn the acts of
individual popes; bishops and clerics, yet we must admit that with all its faults—mostly shortcomings of the
human element, rather than of ideals of the institution—the Church was a power for- tremendous good at a
time when nothing else was secure. No wonder it had influences at the courts of Europe, and in the great
universities which it developed.
"The framers of our ritual, in selecting King Solomon's Temple as a physical concept of the spiritual temple
they wished to design upon the trestleboard of our ancient Brethren's hearts, availed themselves of a symbol
which was known from one end of Christendom to another. It was a figure which even the most illiterate
could understand, and in using the tools of the operative Craft to illustrate the homely lessons of everyday
life, they spoke in a language common to all. Freemasonry and Christianity are inseparably connected, and
while we of modern times have extended the lessons of the Craft into terms of freedom from mental and
spiritual bondage by stressing toleration to all who are travelling on the road to God, regardless of the
secetarian or denominational gate through which they pass, we must admit that in its basic origins
Freemasonry is a product of the great Christian Church of mediaeval times. We see this in the earliest of the
Old Charges, which contain an invocation to the Virgin Mary, and there are other indisputable evidences of
Freemasonry's close association with the Christian Church. It was not until after the formation of the first
Grand Lodge in 1717 that we find Jews in the Fraternity, and their admission, even at that comparatively late
period, is an evidence of the broad principles upon which modern Freemasonry rests.
"Without going into details about the various monastic orders, it can be said that the Benedictines, founded
A.D.782, and the Cistercians, a reformed order of the Benedictines, founded at Citeaux, France (hence their
name), in 1098, were the two building Orders with which we are concerned in English history of the
Operative Craft. The Clumac Order should be mentioned also. Details about monasticisms in general, and
these Orders in particular, can be found in any good encyclopaedia; I recommend the 'Britannica' as most
accessible, although the 'Catholic Encyclopaedia' should not be overlooked if available. When we want
people to read about Freemasonry, we prefer to have them read our authorities; in the same spirit we should
consult Catholic-publications when studying Catholic organisations. What the respective enemies of these
groups promulgate can then be read against the proper background.
The vandal-like destruction of the monasteries by King Henry VIII and Thomas Cromwell in the period of
1536-39 is one of the most heinous crimes of mediaeval times. In fact, it marked the close of the mediaeval
period, and ushered in a new age, one that could not be denied and one which the monastic organisation of
the thousand years before would have affected in marked degree, without question. Its influence on the
economic life, both agriculture and industry, was such that a change was inevitable, and perhaps we should
not be too harsh in our indignation at the destruction of a social order which had held the civilised world
together for a thousand years. All things must pass away when they have outlived their usefulness.
"In our sketchy reading of operative Masonry, we are inclined to think only of the cathedrals of Europe.
There were but a handful of the thousands of buildings which were erected by the churchmen. The abbey
churches and the monasteries of which they were a part were so numerous that more than a thousand of them
were listed in England alone; in fact, one could always find a monastery at the end of a day's journey on foot.
The church buildings themselves were oftentimes decades and even centuries in building; as men advanced
in the science of architecture, old parts were torn down to make room for new, if they did not collapse first
because of imperfect construction. In addition to the church and the several chapels, the monastic buildings
consisted of a chapter house, cloister, dormitory, refectory, kitchen, granary and barns. In the more
pretentious places, the abbot had a house of his own with others in which to lodge guests. Lodgings for poor
pilgrims were provided, and the almoner and the gate keeper had separate places of their own. In addition to
the acreage immediately surrounding the buildings, many of the monasteries had vast holdings beyond their
borders, obtained by grant, gift, devise and purchase. Their wealth caused their downfall, not only by
weakening them through luxurious living, but because of the envy they engendered and the rich prizes they
formed for a rapacious monarch and his court.
"The organisation which participated in the construction of these almost innumerable buildings is our own
particular study. The records are few, and broken; nevertheless, we can piece together a marvellous story,
one that makes these ancient Brethren of ours men of flesh and blood and passions like ourselves. They have
left indisputable evidence of this in their work, for they had a sense of humour and justice which reveals their
contempt for some of the things they saw going on about them, and by their subtle arts, they have left
figures, decoration and other sculptures which are more eloquent than words. With the employing group on
one hand, namely, the abbots and the monasteries, directing the master of. the works, and the operative
Brethren on the other, consisting of the master mason and his assistants, we can construct a story with the aid
of sundry ancient documents. We can trace these operative men by their marks as they worked on one
building and then another, though doubtless some stayed on for many years in one place. Shortage of funds,
wars, famine, pestilence and economic stress often interfered with the development planned, but in time
work was resumed and the structures erected to the glory of the Great Architect of the Universe were brought
nearer to completion.
"The great cathedrals of Europe have undergone their most extensive construction work; that which goes on
today is merely their maintenance. It has been given to us to see how our ancient Brethren worked, for if we
will visit the Cathedral of St. John the Divine in New York, or the National Cathedral in Washington, D.C.,
we can see a cathedral in actual progress. I urge all of you to avail yourself of the opportunity to see these
buildings; it will be a lesson in the Masonic arts which will never be forgotten. As speculative Masons, we
shall be welcomed, for the reverend clergy in charge are also our Brethren in the Craft, as the Protestant
Episcopal Church is not inimical to Freemasonry.
"I shall not go into the story of how our own Brethren lived; I told you that in a more or less fanciful and
reconstructed picture, when we started our study club series a year ago. But I do wish to impress you, if these
brief remarks can be so used, with the necessity and importance of getting a historical and economic
background to the study of our institution. It did not spring up, separate and detached from the times in
which it grew in the form we have it today; rather, it was a gradual evolution, with an embodiment in an
invisible structure of the enduring features and attributes, into the society we have today.
"The ancient abbeys of England are in ruins, just shells of their former greatness; yet as we stand among
them, we cannot help but be impressed with the spiritual forces that linger there. The hopes, the aspirations
and the earnest prayers of the humble Brethren who wrought and laboured there are influences for good that
will never pass away; all who are sensitive to the accumulated wisdom of the ages are impressed by the
essence which permeates these sacred precincts. The Invisible Church, the great Spiritual Temple on which
we too are working, still stands in all its purity and beauty. We have the power to choose whether we are
simply carving a stone, making an arch or building a cathedral; each one of us works according to the
wisdom in his heart and the illumination in his soul. As our operative Brethren wrought in material things, so
we as speculative Masons work in spiritual things and labour upon the house not made with hands, eternal in
the heavens. May our work be as acceptable in the sight of the Great Overseer as was that of the humble
Brethren who wrought upon the structures which form the symbols of our Craft
—The Freemason, London
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