To Subvert The Peace and Good Order of Society
Society in its present "swinging" phase tolerates and sometimes accepts much that would have been regarded
as beyond the pale in a period when discipline was lauded and conformity for the good of the majority was
regarded as a great virtue.
Repression for the sake of making a standard citizen may have been one of the stupidities of our immediate
forebears. One remembers the public school headmaster who was twitted with producing his boys all the
same, like a string of sausages. "Yes," he replied, "but they are very good sausages." The standard citizen is
not the ideal: the citizen who gets the most out of himself for the common good is a great deal closer to the
optimum.
About a century and a quarter ago people heard a great deal of the rights of man. More recently we have seen
promulgated and sometimes observed a Declaration of Human Rights. One right which has sprung suddenly
into prominence is what is known as the right to protest, and a valuable right it is.
Because it is so valuable it is important that it should not be abused. The exercise of any right, to be valid,
must avoid as far as possible unnecessary detriment to other people. It is your right to protest, but it is not
your right to prevent me from entering my home because it pleases you to protest in my doorway. It is your
right to protest, but it is not your right to protest in such a way that your protest is a concealed incitement to
riot, with its consequent danger to the lives and limbs of innocent people. It is your right to protest, but it is
not your right to try to interfere with or pervert the course of justice by force or violence. A demonstration is
one thing, a breach of the peace is another.
We are taught to pay due obedience to the laws of the state which is the place of our residence and affords us
its protection: that means that we can persuade our democratically-elected representatives away from a
course of action of which we happen to disapprove; we can recall them and substitute others by due process
of law; but it does not mean that by a show of force we are entitled to try to substitute intimidation or
coercion for the rule of law; it does not mean that we have any right to press what may after all be only a
minority view by any means which society does not countenance, by any illegal means.
This half century has witnessed the extraordinary phenomenon of students rioting for the purpose of gaining
a greater voice in the management of colleges and universities. In both Europe and America there have been
strikes and "sit-ins", violence and lockouts.
In the days of gunboat diplomacy this sort of thing would not have been tolerated. Condign punishment
would have followed; ringleaders would have been sent down, other participants rusticated. There might
have been more prosecutions, there would certainly have been fewer diplomas. There would have been less
examination of the students' claims, and therefore less chance of improvement.
The undergraduate of Victorian times was perhaps more docile than the undergraduate of today, or perhaps
he was a little more effectively under the thumb of authority. Authority, in the economic conditions of those
days, meant the middle-aged: the man who had got so far that he could afford to marry, and could proudly
demonstrate that he had a stake in the country. For a long time it had to be a considerable stake before he
could even exercise his vote.
Things have changed. Every adult male may vote. The gentler influence of the other sex is felt at the ballot
box. The young and adolescent are far better paid; economically they are a factor to be reckoned with. With
earlier marriage, there are far more people in the younger age groups; they are a political factor, and they
want the vote. They feel, many of them, that we have made a mess of the world and then brought them into
it: they do not want to wait until they are middle-aged before they try to put it right.
Economically in this country as in others we have become the hedonistic slaves of consumer goods, but even
the mass production and mass distribution of modern sophisticated society does not produce and distribute
consumer goods at the rate our avid societies require.
Ours, though, is not notably a venal or dishonest society. Although standards may not be so strict as perhaps
they were, not enforced so close to the foot of the letter, they may well be no lower. In charity, tolerance,
understanding, it sometimes seems that man individually progresses while man in the mass, the nation,
regresses. It can only be a matter of opinion, not capable of proof.
We are not to propose, or at all countenance, any act which may have a tendency to subvert the peace and
good order of society. Taken quite literally that would mean practically that we should do nothing that had
any political implications at all, for society today is often close to explosion. The injunction therefore must
mean less than that. At the least, for the Freemason, it means that he must act responsibly; not negligently
nor recklessly nor in bad faith; and that when he finds something of which he cannot approve he should use
constitutional, not unconstitutional means to have it corrected.
Though the right to protest is so valuable a right, so important a right that it is an inherent part of the function
and duty of any Parliamentary opposition, it must be exercised advisedly and temperately. One is either for
society or against it. The man who is constantly angry, who makes a habit of setting his shoulder not to the
wheel but against it, is not constructive; he is antisocial. Let him make sincere efforts of his own instead of
trying to frustrate other people's efforts, at least as well meant, and perhaps better informed.
Whether it is too much discipline or too much tolerance that produces the assassin, the sadist, the political
pyromaniac, these men are all symptoms of sickness which exists in society.
It is a bewildering world we live in today. When with perfectly healthy scepticism society questions so many
moral and ethical values the individual may well feel like a mariner in a boat, who sees the buoy which is
meant to guide him. dipping and rolling, and has to
decide whether to proceed as though it is where it
should be, or whether to assume that it has broken
or dragged its moorings.
The simple rules of the Craft, though sometimes
they may seem old-fashioned, will usually help.
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HOW MEN FIGHT
When your burdens are too heavy
And your faith has lost its grip,
And the trials are so many
That you fear the brakes will sl ip.
Draw your belt a little tighter,
Straighten up a wee bit more,
Sing a snatch of some old faith
And strike out boldly for the shore.
—Dr E. W. Kenyon in The Masonic Bulletin
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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 advice.
J. M. Clark, 76 Godden Cres., Auckland, E.1. J. N. Garth, 62 Mungavin Ave., Porirua.
C. T. Robertson, 94 Purnell St., Wanganui. P. N. Hudson, Seabury Ave., Foxton Beach.
J. H. Inder, Tui St., Te Puke. L. J. Amos, 15 Georges Drive, Napier.
A. C. Gini, 121 Barrack Rd., Mt. Wellington, Auckland.
H. J. Schmidt, 145 Esplanade, Petone. W. Barclay, Ohaeawai.
WANTED
The following volumes of A.Q.C. to complete my set: Vols. I, 3, 7, 50, 52, 53, and 54. Would take all or any.
J. P. GLENIE, P.O. Box 1569, Auckland.
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“Installing Masters Guide” in stock at
Regalia House
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Old Time Masonic Ceremony
In September 1954 United Masters Lodge, No. 167, Auckland, made the first presentation in the Southern
Hemisphere of an authentic First Degree ceremony of approximately 1760. In the full costume of that date
and with equipment and regalia from the period collection of the late M.W. Bro. N. B. Spencer, the
ceremony was performed before a very large attendance of Auckland Brethren.
Great interest was created and since that date further exemplifications have been given by the "team" to
several thousand. Brethren in centres as widely distributed as Whangarei, Hastings, Hamilton, and New
Plymouth.
Still another centre has now requested the services of the Lodge and R.W. Bro. J. D. Baird, Prov. G.M. of
Ne'son and Marlborough, has arranged for a performance to be given by the Auckland Brethren on Saturday
24 August in Waimea College Hall, Nelson. The Brethren of the district are awaiting with considerable
interest the ancient and colourful ceremony. The district's oldest Lodge, Victory, No. 40, will act as host
Lodge. A committee under V.W. Bro. Arthur Parrott, G. Lec., is busy making arrangements for what should
be a memorable evening.
United Masters Lodge has also been asked by the Prov. G.M., R.W. Bro. L. A. Lincoln, to give a further
performance of the ceremony in the Y.M.C.A., Pitt Street, Auckland, on Saturday 12 October. The Grand
Master, M.W. Bro. J. A. Redwood, has indicated his desire to be present and a record attendance is expected.
Brethren in Auckland, Northland, South Auckland
and Waikato Districts will be quick to seize this
last opportunity for some time to witness such a
ceremony.
As W. Bro. H. Wyatt, Master of the Lodge, is a
member of the exemplifying, team, he has
requested R.W. Arch Burns, P.D.G.M., senior Past
Master of the Lodge, to preside and to receive the
guests.
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Masonry In Asia
Today's topic is "Masonry in Asia", writes "The Cabletow", official organ of the Grand Lodge of the
Philippines. Indeed, a broad topic, discussed with trepidation on the part of the present writer, knowing as he
does, that there is a dearth of published materials on the subject. A case, no doubt, of "fools rush in where
here angels fear to tread".
At best, this paper should be considered the first spadeful turned out from a rich reservoir of current and
historical facts inherent in the topic. It is this writer's hope that scholars and writers at some future time will
produce the pay dirt. Your present writer is only scratching the surface now.
We are interested in this subject for the reason that the Philippines is part of Asia. Moreover, there is reason
to believe that for some time our orientation has been that the Philippines is the only Masonic country in
Asia in much the same vein that we have been claiming that we are the only Christian nation in Asia. Please
do not be disenchanted when some of our favourite impressions are upset by some of the statements that
come out in the course of this paper.
When we speak of Asia, let us refer to the newer trend in geographical division which includes Afghanistan,
part of Russia, India, Pakistan, Thailand, Burma, Cambodia, Laos, Vietnam, Ceylon, Malaysia, Indonesia,
Philippines, China, Korea, Japan, Australia, Tasmania, New Zealand, the city-state of Singapore, the city-
territory of Hong Kong, and the Western and Central Pacific island groups of the Marianas, Carolines,
Micronesia, Marshall, Gilbert, New Guinea, Solomon, New Hebrides and Fiji.
The area mentioned occupies 40 per cent of the world's surface and has 53 per cent of the world's population.
It is interesting to note that it has 8 per cent of the world's Masonic population. There are eleven Grand
Lodges in Asia, the earliest of which was organised in 1884 and the latest in 1961. The following is the list
of Grand Lodges with their dates of organisation, the number of lodges and members:
Grand Lodge Founded Lodges Members
South Australia 1884 210 27,179
New South Wales 1868 911 122,180
Victoria 1889 820 114,707
Nev Zealand 1890 427 46,940
Tasmania 1890 77 8,971
Western Australia 1900 319 21,838
The Phillippines 1912 138 12,343
Queensland 1921 473 37,187
China (Taipei) 1949 7 1,211
Japan 1957 18 3,659
India 1961 168 8,358
Total 3,568 404,573
Five of the Grand Lodges mentioned in the preceding paragraph are on the island of Australia, namely:
South Australia, N.S.W., Victoria, Western Australia, and Queensland. Two other islands on east and south-
east of Australia, namely: New Zealand and Tasmania have their own Grand Lodges. New Zealand is an
independent country. Tasmania is a part of Australia. Australasia, though independent, is part of the British
Commonwealth.
Moreover, it should be remembered that there are still over three hundred Lodges operating in Asia which
are not under the jurisdictions of the eleven Grand Lodges mentioned earlier. This we can understand better
by knowing that not all Lodges operating in a country where there are Grand Lodges are under the
jurisdiction of the Grand Lodges therein. Our nearest example is the Grand Lodge of the Philippines which
has allowed the Grand Lodge of Scotland to have a lodge here.
The European and American Grand Lodges with lodges in Asia under their jurisdictions are:
United Grand Lodge of England 212
Grand Lodge of Scotland .... 88
Grand Lodge of Ireland .. 22
Grand Lodge of Massachusetts 5
Total 327
The Grand Lodges of England, and Ireland still have lodges in India, Pakistan, Thailand, Burma, Malaysia,
Ceylon, Philippines, Korea and Japan. The Grand Lodge of Massachusetts has lodges in China, Korea and
Japan. Before some countries came under the influence of communism, the Grand Lodge of France and the
Grand Lodge of Holland had lodges hi Indonesia, Cambodia, Laos and Vietnam. It is not easy to say that the
lodges in these countries are merely in darkness and that as soon as conditions return to normal, those lodges
will be operative again.
By the way of strengthening my position on the statistical tables presented in the preceding paragraphs let me
say that the data offered herein were obtained from "The List of Regulation Lodges for 1965", published in
the United States and "The Masonic Yearbook for 1965", published in London. All other ideas are those of
the writer and should be taken, with a grain of salt, if you please!
The Biggest Grand Lodge
Occasionally, we hear the claim that the Grand Lodge of the Philippines is the biggest in Asia! Indeed, it is,
geographically and geographically speaking only. Its jurisdiction extends to Okinawa, Korea, and Japan in
the north; the Carolines, Micronesia, Marianas and the Marshalls to the East. Our latest lodge, Emon Lodge
No. 179, is on Kwajalein Island of the Marshall group. We have over two hundred Master Masons, but no
lodge, in Saigon to the west of us.
We should not forget, however, that the Grand Lodge of the Philippines is the Mother Grand Lodge of the
Grand Lodges of China and Japan.
It is generally estimated that there are six million Masons in the whole world. Four and a half million of them
are in North America, a million more are scattered in Europe, Africa, and South America, and half a million
in Asia. In terms of density, Asia has the sparest Masonic population in the world,
It is observed that in countries where Masons are denser, those countries tend to be more progressive in
science, technology and economy and their governments tend to be more democratic with their citizens
having more freedom.
A possible exception to this statement is Japan, which in spite of its having one of the smallest Grand Lodges
in Asia, is undoubtedly one of the most progressive and democratic therein. It must be added, however, that
Japan's adoption and enjoyment of the democratic way of life became a reality after 1947 when, through the
representation of the late Bro. Gen. Douglas MacArthur, the Emperor allowed Japanese citizens to join
Freemasonry.
No Home-grown Masonry in Asia
Significantly, there is no home-grown Masonry in Asia; almost all of it are transplantations from Europe and
America. Masonry in India, Pakistan, Ceylon, Burma, Thailand, Malaysia, Singapore, Hong Kong and
Australia has the British, i.e., English, Scottish and Irish influences; previous Masonry in Indonesia had
Dutch influence; and previous Masonry in Indo-China, i.e., Cambodia, Laos and Viet Nam, had French
Influence. Masonry in the Philippines has the Spanish, Mexican and American influences; and Masonry in
Taiwan, Okinawa, Korea and Japan has English, American and Philippine influences.
It is admitted that Masonry everywhere in the world is basically uniform in so far as the Ancient Landmarks
are concerned. In the rituals, there are basic similarities, though there may be slight variations. There are
certain customs and traditions which grow into local Masonry which can be slightly different from Masonry
in other lands. This, a brother should be able to take in his stride when he visits other lodges in Asia.
The United Grand Lodge of England the Mother Grand Lodge of the World, can boast that the sun never sets
on its lodges. It is said that wherever they went, as soldiers, merchants, or civil servants, the first thing they
would decide to do when they got together was to build a church or organise a lodge. In Asia, for instance,
they were generally the first to organise lodges in India, Pakistan, Thailand, Burma, Cambodia, Laos,
Vietnam, Malaysia, Ceylon, Japan, Australia, New Zealand, Tasmania, Singpore, Hong Kong, Indonesia,
New Guinea, and even the Fiji Islands.
In the Philippines, the first lodge to work here was not the Primera Luz Filipina organised by Bro Admiral-
General Malcampo in 1855 but a travelling lodge attached to the Regiment of Fusiliers of the British Army
which occupied Manila in 1762 and 1763. For historical purposes, we generally accept 1856 as the year
organised Masonry was implanted here and from which Philippine Masonry took its foothold. It will be
recalled that while there were Spanish, British and German lodges here in Manila, membership in those was
open only to foreigners. Filipinos who became Mason; before 1896 joined lodges in Spain, France and
England.
An over-view of the Masonic situation in Asia brings out in bold relief the fact that its small Masonic
population can be a reason for its slow economic growth, low literacy, weak governments, and the ready
susceptibility of its people to be carded away by any kind of ism. There are not many, or enough, "builders"
in these underdeveloped or developing countries.
We can only hope that Asia, like the rest of the world, will have more of its people in Masonry, the better for
it to pursue its own progress. Already we know that Australasia, i.e., Australia, Tasmania, and New Zealand,
the section of Asia with the densest Masonic
population, is the best-developed in the area. It is to
be wished that there would be more of such
Masonic oases in the rest of Asia.
Opinions have been advanced that were there an
association of Grand Masters of Asia, like the
association of Grand Masters of North America,
more interest might be generated in Masonry in
Asia. Obviously, the idea behind the project is to
promote unity and understanding among Grand
Lodges in Asia. There can be nothing more epoch-
making than this, if it can be made to come to pass.
We do need such an organisation, the better for us
Masons in Asia, to promote goodwill and tolerance
in this part of the world, to make us feel a greater
and closer togetherness, thus advancing the cause
of our Ancient and Honourable Fraternity in Asia.
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A Task For Masonry
There can be no question that today, this world of ours is in a mess, with confusion piled on confusion,
conflict the accepted thing, and embers of hate balefully smouldering, awaiting only an excuse to burst into
flame. There is racial antagonism, with black, brown, yellow and white men ready to fly at the throats of
each other; religious intolerance with Mohammedanism, Judaism, Christianity and others ready at a
moment's notice to erupt into violent opposition without mercy or quarter; political and economic
philosophies at cross purposes, each accusing the others of a design to destroy civilisation and with each
move giving the world a push to all-out warfare which could and, if it comes, probably will destroy the world
as we know it.
Is there an answer? No one knows. Perhaps at least a partial solution is suggested in a recent article in "The
Master Mason," from which we quote as follows:
"The problem before the world, as never before in the same degree, is the problem of living together. It is
made acute by the fact that the huge world of olden time, with its vast dividing distances, has disappeared,
and in its place we have a little world, shrivelled to the size of a neighbourhood—noisy, gossipy, and at
times disagreeable. It is at once a whispering gallery and a hall of mirrors, in which everybody knows about
everybody else."
Drawn together, jammed together, we must learn to live together, or there will be an explosion. Life has a
new complexity, as well as a new intensity, and it must have a new philosophy, a new spirit of brotherliness
to match its need. How to live is still the one important matter, to which we must now add the equally
important undertaking—how to live together.
Take a story from the simple times of old: When Abraham and Lot came together from Mesopotamia into
Canaan, they grew so rich in flocks and herbs that the new land was hardly large enough for both. Their
herdsmen began to quarrel over the choice pastures and watering places. Not wishing to become involved,
the older man asked the younger to take his choice of the land and they would separate.
Lot selected the rich valley of the Jordan, and thither betook himself with his family and his flocks.
Abraham, left alone, lived in the highlands of Judea. With plenty of grass and water for all their herds, both
were satisfied; and there was no quarrel. What a simple and sensible solution of a difficult situation.
As in that instance of long ago, so, today, if there were enough room, and social conditions permitted,
separation—one race going to the left, another to the right—would still offer the quickest and easiest way to
avoid conflict of interests. With miles between them, each in its own little world could work and worship as
it liked. No one would bother or be bothered by anyone else, and there would be peach on earth.
But, unfortunately—or, perhaps fortunately for the future of the race, as well as ourselves—the thing simply
cannot be done. For better or for worse, our world is now so small, all new lands have been so pre-empted,
and we are so tied together by common needs and interests, that we cannot get away from one another if we
would. Tied together we have to learn to live together soon or late, whether we like it or not. It is not a
dream, but a necessity.
The world over, classes, colours, creeds, cults and cultures are bound up into one bundle, and nobody can
untie them. The question of questions is how, in spite of our differences we can learn to live and work
together in peace, for the common good of one humanity—many races without rancour, many faiths without
fanaticism.
The greatest work in the world today is fraternity—not as a mere sentiment, but as a science, a practical
philosophy and practice of life. If ever there was a generation that ought to be not only willing, but eager and
anxious, to try out the philosophy of brotherhood—not sentimentally, but with all its wit and wisdom and
patience, it is this generation. It has been shown us in letters of blood and fire what hate, envy, vanity, and
greed can do. Their ruins litter the world, from the Alps to the North Sea, and beyond.
What has Freemasonry, the oldest and greatest of fraternities, to say to the world today? What can it do
toward building a world fit to live in, unstained by blood and undefiled by hate? Such is the challenge of our
time to our Craft. At least Masons themselves ought to be able to give an exhibit of what fraternity really is,
working together for the common good of the Craft. If that is impossible, we need hardly ask any further
what Masonry is worth or what it can do.
Surely this is not too much to expect of an Order which professes such high ideals, and talks so eloquently of
the beauties of brotherhood. Is it just so much talk, and nothing more? Just fine, flowery sentiments, to be
uttered in rounded periods, and not made actual in the fraternity, in brotherly co-operation? Such questions
must be answered not in word but in fact, for the sake of our Craft and for the sake of our country.
—Oklahoma Mason
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WORDS AND LANGUAGE
Among cultured people there is perhaps no greater source of annoyance that the careless use of words.
Colloquialisms and slang may be passable at times, but the less these are used, the better. The English
language is replete with a stock of words possessing every possible shade of meaning. Hence there can be no
valid excuse for the common habit of using words which offend. And, of course, the use of profane words at
any time, is inexcusable.
—Andrew Carnegie
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Banners of all kinds available from
Regalia House
Scots Masonry In England
The earliest Masonic excursion over the Border by Scottish Craftsmen of which we have any knowledge is
noted in the venerable Minute Book (dating from July, 1599) belonging to the premier "Lodge of Edinburgh"
(Mary's Chapel, No. 1), where it is recorded:—
"At Neucastell the 20 day off May 1641
"The qwhik day ane serten number off Mester and othere bing lafule comwined, doeth admit Mr. thie
Right Honerabell Mr. Robert Moray Generall quarter Mr. to the Armie off Scotlan and the sam bing
approven be the hell Mester off the Mesons off the Log off Edenbroth quherto heawe set to ther hands
or Markes A. Hamilton, R. Moray, Johne Mylln James Hamilton."
"A. Hamilton," who signs, was General Alexander Hamilton, who had been admitted as "Fellow and Mr." of
the Mason Craft, 20th May, 1640. within the Lodge of Edinburgh.
This interesting event at Newcastle is noted by Bro. R. F. Gould in his "Military Lodges" as being ". . . the
first initiation on English soil, of which any of the surrounding circumstances have come down to us"; and is
one of the earliest records of the admission of a speculative Mason among the ranks of the "operatives." At
the other end of the Border line we find the Lodge Eskdale Kilwinning, No. 107, at Langholm, in 1775, gave
a mandate to the Wardens and Treasurer to proceed to Chaulkfoot, in Cumberland, to admit some operative
Masons to Lodge membership, and it was duly reported that four Brethren were added to the Roll. The next
venture "beyond the Tweed" was nothing less than the erection of a Lodge in Carlisle under warrant from the
Grand Lodge of Scotland. The Minute of Grand Lodge is dated 6th February, 1786, and is as follows:—
"Upon reading a petition from Thomas Routledge, William Reily, John Howard, and others as Master
Masons for themselves and in name of several others from Masons residing in the City of Carlisle,
praying for a Charter of Constitution and Erection for holding a Lodge in said City under the title and
designation of the Union with an ample certificate from the Master and Wardens of the St. Andrew's
Lodge, Annan, in favour of the petitioning Brethren—Ordered a Charter accordingly."
This Lodge received the number 216, and was placed under the jurisdiction of Bro. Alexander Fergusson, of
Craigdarroch, Provincial Grand Master of Dumfriesshire, who is well remembered as the friend of the poet
Burns, and the hero and winner of the famous "Whistle" contest at Friars Carse. It is to be regretted that the
Grand Lodge Register of entrants for this period is missing, so we are unable to know what progress the
Lodge made during the ten years of its existence. This Lodge is now on the Roll of the Grand Lodge of
England, under the same name, and warrant of 30th July, 1796, the present number being 310. The Lodge
was removed from the Scottish Roll in 1816.
The "Operative" Lodge, No. 140, of Dumfries, since its formation in 1776 until 1904, only admitted
operative Masons to membership. In the latter years it relaxed its rules, and now accepts operatives from
sister trades. It has had a very interesting and, in many ways, an instructive career, and one of the outstanding
privileges it enjoyed for a period was permission to open a Branch in Carlisle. The reason appears to have
been that a considerable number of Scotsmen were employed at the erection of the prison there, and had
expressed a desire to become Freemasons under the Scottish Constitution. The matter was taken up by Major
Miller, Provincial Grand Master of Dumfriesshire, who intimated this wish in a letter addressed to the
Provincial Grand Master of Cumberland, and expressed the hope that he would "afford . . . countenance and
protection to the bearer of this letter (the R.W.M. of Operative Lodge) and his Masonic Brethren, now in
your Province."
The P.G.M. promptly gave his dispensation as follows:—
'By George Blamire, Esq., P.G. Master of Instrumental and Scientific Masonry for Cumberland. To all
whom it may concern, Know ye that upon the recommendation of William Miller, Esq., P.G.M. of
Dumfriesshire, and upon the petition of the Master and Wardens df the Operative Free Masons of
Lodge No. 138 Dumfriesshire, to hold, and open a Lodge in the City of Carlisle, it is the will and
pleasure of George Blamire, Esq., that the undermentioned Brethren open a Lodge at Thomas Kelton's,
Innkeeper, Known by the name or the sign of the Green Dragon, Scotch Street, on Friday, the 28th of •
January, and Saturday, the 29th of the same Month, at Seven o'clock in the evening, for the purposes
mentioned in the said petition of which Lodge, John Thompson is W.M., William Coupland, S.W.,
and George Carr, J.W., which Lodge is to open one hour or as long as business may require.
"Dated at Carlisle this 28 Day of January in the year of our Lord 1825 and of Masonry 5825.
"By order of Geo. Blamire, Esq., P.G.M.
"(Signed and Sealed) Christ. Spender, P.G.S."
The first meeting under, this dispensation was held on 28th January, 1825, when several Freemasons "were
admitted members of our Lodge, being operative Masons and of good character, well recommended by a
Member of the Lodge," and at the meeting on the following day several other Masons were initiated, and
after this, "business was settled, and it was suggested by Bro. John Thomson, R.W.M., the propriety of
establishing a Branch of the 'Operative' Lodge of Dumfries in Carlisle, which met the approbation of all the
members present, and orders given to take the necessary steps for carrying the same into effect."
A month later the minutes of "Operative" Lodge state that the Lodge met in Dumfries to receive the authority
of the P.G.M. for this step, and a number of Brethren resident in Carlisle were deputed to open and hold a
Lodge according to the dispensation granted, Bro. David Dunbar being elected R.W.M. The Branch for a few
years regularly sent a statement of the doings in the Border City, and in the first year twenty-four entrants are
recorded. The contributions to the parent Lodge were "payed at Annan Bridge,” which is about midway
between the Town and City. Accounts were shown for various disbursements and for relief to distressed
Brethren. The second year was not so successful, only ten entrants being recorded. No further mention is
made in the transactions of the Dumfries Lodge, so we may conclude that the Branch became dormant—
indeed, the nature of the disposition was against the meetings being little more than tentative. The Lodge
duly conveyed its thanks to the P.G.M. for his kindness in permitting the Carlisle meetings, and the incident
is a pleasant one to recall on account of its international character and the kindness of spirit evinced between
two neighbouring jurisdictions.
The only other Lodge chartered beyond the bounds of Scotland on English Masonic territory was the
erection of the Royal Isle of Man Lodge on 20th March, 1843.
The Grand Lodge of Scotland Record states:—
"A petition was as presented from Kennel Mackenzie, Thomas Maconochie, Charles Johnston, and
other Brethren residing in the Isle of Man, praying the Grand Lodge to grant them a Charter of
Erection and Constitution for a Lodge in that Is and by the name, stile, and title of The Royal Isle of
Man Lodge, and suggesting certain Brethren to be the first office Bearers of the Lodge; and the Grand
Lodge having taken the petition into consideration, with the relative certificates, granted the prayer of
the petition and directed a Charter to be issued in terms thereof."
It was number 409, and at the re enumeration of 1848,No. 338 was allocated. The only return to Grand
Lodge was made in 1844, when twenty-three entrants were recorded. Brother W. Nexby, P.G.Sec.,
Provincial Grand Lodge (I. of M.), has kindly informed us that the Lodge ceased to meet two years after its
consecration, and he adds: "A Lodge with a similar title was formed under the Irish Constitution in 1853 but
was dissolved in 1862." It is quite possible that there may be other instances of Scottish Masonic activity in
England beyond what we have noted.
—The Freemason, London
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Tracing Boards available on order from
Regalia House
HAWKE'S BAY
UNIQUE
Until recently four Masters in office in the Hawke's Bay District were Old Boys' of the Dannevirke High
School. For example, E. C. Ellison (Bedford 25), E. J. Massie (Rawhiti 66) now immediate P.M., J. L.
Viggers (Waiohiki 374), and V.W. Bro. L. Jensen (Hawke's Bay Research Lodge, No. 305).
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RUAPEHU DISTRICT
CONSECRATION OF TE AWE AWE CONCLAVE, No. 247
An outstanding event amongst a number of the Masonic Fraternity in Palmerston North, was the Dedication
and Consecration, on 15 June 1968 of the Te Awe Awe Conclave, No. 247, of the Red Cross of Constantine,
in the Masonic Temple, Broadway Avenue.
The Consecration Ceremony was carried out by V. Ill. Kt. W. A. C. Brieseman, P.G. Jun. Gen., in the
presence of a large gathering of Knights from as far away as Auckland, Christchurch, New Plymouth and
elsewhere. Those assisting with the Ceremony were V. Ill. Kt. T. G. Cox, V. III. Kt. K. L. Freeman, Puis. Kt.
S. W. Saddler, Ill. Kt. F. P. Grundy, Ill. Kt. G. M. Jackson, Ill. Kt. J. Yiannett, Puis. Kt. Puis. Kt. I. F. Major,
Em. Kt. H. J. Colbert, Ill. Kt. K. A. Martin, and W. Kt. W. K. Te Awe Awe, who presided at the organ.
The new Conclave is well equipped with the necessary furnishings and equipment, most of this being either
gifts, or else made by the Charier members, and the Conclave is able to start off free of debt.
The Installation of the first Officers followed, and Em. Kt. J. McGregor was installed as Most Puissant
Sovereign and W. Kt. S. J. Albert was Em. Viceroy. The other Officers are: S. Gen., W. Kt. R. E. Marriott; J.
Gen., W. Kt. T. H. Robson; High Prelate, W. Kt. B. C. Major; Recorder and Treasurer, W. Kt. W. J.
Caverhill; Almoner, W. Kt. E. S. Baker; Marshall, W. Kt. W. G. Ranson; Orator, W. Kt. L. M. Clark; Std.
Bearer, W. Kt. W. K. Te Awe Awe; Prefect, W. Kt. J. E. McDonald; 1st A.D.C., W. Kt. L. R. Batholomew;
and 2nd A.D.C., W. Kt. J. R. W. Frogley.
The Refectory proceedings which followed were of a high standard and followed the usual procedure. The
Toast to the Consecrating Cfficers was proposed by the M.P. Soy., Kt. J. McGregor, and ably acknowledged
by V. Ill. Kt. W. A. C. Brieseman, and the toast to the new Conclave was proposed by V. Itl. Kt. T. G. Cox.
Several candidates were proposed and the future of the Conclave seems well assured.
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Rose Croix Eagles and Stars in stock at
Regalia House
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NELSON AND MARLBOROUGH
THE MARLBOROUGH LODGE OF UNANIMITY, No. 106
PRESENTATION OF 50 YEARS' SERVICE BADGE
At its July meeting opportunity was taken to present R.W. Bro. George Mitchell, P.G.W., with his 50 Years'
Service Badge.
His outstanding Masonic career as outlined by R.W. Bro. F. Mogridge, P.Prov. G.M., who made the
presentation amazed the large attendance of G.L. Officers, Masters of various Lodges, W. Brethren, and
Brethren of his own Lodge who were -present.
Initiated in Harvey Lodge, No. 49, Gore, on 24 July 1918 he was transferred to Blenheim in 1919 and joined
the Marlborough Lodge of Unanimity, No. 106, on 12 April 1920.
He was appointed a Steward later in the same year, became Master in 1925 and a year as Past Master, was
followed by eight years as Director of Ceremonies. He was appointed Secretary in 1935 and still holds this
office. Thus, said R.W. Bro. Mogridge, he has the unique distinction of having served continuously in office
in his Lodge without a break for a period of 48 years and is still carrying on.
In Grand Lodge, he was elected as Asst. Grand Director of Ceremonies in 1935, and in 1953 was further
honoured by being appointed Senior Grand Warden, an office in which he travelled extensively with the then
G.M., M.W. Brother, the late John Campbell.
In Grand Chapter he was elected as Grand Director of Ceremonies in 1948, Grand Superintendent of Nelson
and Marlborough in 1954, and Deputy First Grand Z. in 1964.
Thus, it will be readily seen, said R.W. Bro. Mogridge, that not only has he been a stalwart in his own
Lodge, but that he has also served Grand Lodge and Grand Chapter with distinction and in a most efficient
manner.
He was warmly congratulated by his many Masonic friends on receiving his Badge in recognition of his 50
years' service to Masonry.
The presentation was gratefully acknowledged by R.W. Bro. Mitchell who expressed the hope that he would
have the pleasure of wearing the badge for many years to come so that he could still continue to serve his
Lodge in any way possible. Later in the refectory he was able to relate some reminiscences of his Masonic
career.
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CANTERBURY DISTRICT
LODGE MAIREHAU, No. 391
INSTALLATION MEETING
The great amount of travelling carried out by Grand Lodge Officers was illustrated when Rt. W. Bro. J. W.
Vivian, Prov. Grand Master of Canterbury, returned from Auckland by air after attending the Board of
General Purposes, in time to conduct the Installation meeting of Lodge Mairehau the same evening.
The new Master who was installed is W. Bro. F. J. N. McKee, who is the first brother initiated in the Lodge
to become Master. He was initiated in 1957, the second year after the formation of the Lodge.
Grand Lodge Officers were led by Most W. Bro. J. S. Hawker, P.G.M., who was accompanied by Rt. W.
Bro. A. B. Christensen. P. Dep. G.M., Rt. W. Bro. E. J. Butcher, P. Prov. G.M., and a large number of Grand
Lodge officers. M.W. Bro. Hawker is a foundation member of Lodge Mairehau, which was formed when
M.W. Bro. A. H. C. Cavell was Grand Master.
The Working Tools of an Installed Master were presented by W. Bro. K. G. Sievwright, Prov. G.C.
In the refrectory, Rt. W. Bro. Vivian addressed the Brethren on "Fraternal Relations" in each Lodge and in
the Craft in general. He said that the nature of Fraternal Spirit is not a perplexing question, but nevertheless
few of us could define its exact meaning. Its deep meanings include Fraternalism, brotherly love, mutual
comfort, and fellowship. It is that indefinable something, which takes root in the heart of men—the bond of
friendship of one man to another.
Fraternalism goes back to ancient times, and must continue until time with us shall be no more. There is
evidence of societies long years ago and time has embellished the term Fraternalism.
Rt. W. Bro. Vivian, in his very earnest address, urged that the true spirit of Fraternalism should pervade all
our Lodge Meetings.—A.C.F.
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OTAGO
W. Bro. G. B. Campbell, Master of Lodge Ionic, No. 191, Green Island, at the June meeting welcomed the
W.M.'s of all Lodges in the New Zealand Constitution, holding meetings within the radius of 15 miles of
Dunedin.
With such a large attendance Rt. W. Bro. W. W. Mundy, Prov. G.M. of Otago was admitted and he received
M.W. Bro. John A. Redwood, Grand Master, and Grand Lodge Officers, the occasion being the last time that
Brethren in Dunedin would have the opportunity of honouring our distinguished guest.
The work for the evening was the lectures on the three Tracing Boards and Bro. G. D. Murphy opened
proceedings with the Third Degree, followed by Bro. R. J. Sharkey, Second Degree, and Bro. G. J. A. Hoad,
First Degree, their efforts being spoken very highly by M.W. Bro. Redwood before he and Grand Lodge
retired.
In the Refectory our M.W. Brother gave a very informative and interesting address on the opportunity taken
today by Freemasonry to go outside the Lodge room and give generously to assist with charitable and other
worthwhile projects impressing on all present that the more the Brethren contributed to our charitable funds
the greater the opportunity of Freemasonry to spread the virtue of charity.
What a wealth of talent was present and all Brethren who had a toast to propose or reply gave of their very
best and we trust that our distinguished guest of the evening left our area well pleased with the pulse of
Freemasonry and fully confident that in Otago our Provincial Grand Master, Rt. W. Bro. W. W. Mundy, has
carried out his duties in the best Masonic tradition.
On Saturday 8 June 1968 M.W. Bro. John A. Redwood, G.M., accompanied by Grand Lodge Officers visited
Lodge Teviot, No. 148, the mother Lodge of Rt. W. Bro. J. A. Young, P.G.W., a highly respected and
devoted Freemason in Otago, when Bro. McPherson was installed into the chair of K.S. and his officers were
invested, the meeting being held at 2.30 p.m.
After the ceremony Lodge Teviot held a banquet and ball in the Roxburgh Town Hall and at this function all
were pleased to welcome Mrs Redwood and the ladies of Grand Lodge Officers and the visiting Brethren.
CORRESPONDENCE
The Secretary,
N.Z. Masonic Newspaper Co. Ltd..
P.O. Box 10050, Wellington.
Dear Sir,
History has shown that many minor incidents or problems have developed into major conflicts through
mishandling on the part of the authorities concerned.
I fear that there is a possibility of this occurring within the Craft concerning the minor matter of Masonic
dress, and I trust the Board will consider this with due caution.
Black tie versus white tie! Everyone knows that a black tie is correct with a dinner suit and white with
evening dress in society gatherings, but surely Masonic meetings are something different, hence the
acceptance of the white tie with dinner suit as correct Masonic dress as in the past.
In a Freemason's Lodge all men are equal—the only distinctions are or ought to be those of office, or
rewards for merit and ability. Brethren seated in Lodge all wearing white ties all appear equal and feel equal.
Now it appears we are to have some with white ties and some with black ties. Let us be careful that a "colour
problem" does not divide our Lodges into the "haves" and the "have nets"—those who can afford "tails" and
those who cannot!
It would appear that those who advocate dress that is correct socially, do not differentiate between social
gatherings and meetings of a Masonic Lodge.
This is of course no new problem, as the enclosed poem indicates. It was written about the year 1880 and
published in the Freemasons' Chronicle at that time.
Yours fraternally,
J. H. HINCHCLIFF, P.M.
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THE SWALLOW-TAILED COAT
Oh, for the old fashioned days of our sires,
When Craftsnian were judged by their measure of merit,
When worth superseded ambitious desires,
And Masons were Masons in letter and spirit.
In those days the clothing that one wore to meeting,
His standard of excellence did not denote,
And a Brother was sure of a Brotherly Greeting,
Although not togged out in a swallow-tailed coat.
Then the rich and the poor, the mighty and lowly,
All met together with one common care;
To propitiate friendship their purpose was wholly,
And to meet on the level and part on the Square.
Then the humble mechanic without being invited,
Could to visiting lodges his evenings devote,
And be cordially welcomed and never be slighted,
By some elderly dude in a swallow-tailed coat.
And yet after all, 'mongst those swallow-tailed Brethren,
Are some of the best that the Craft ever knew,
They consider the Lodge a society gathering,
And merely conform to the prevalent view.
But others who come to the lodge thus attired,
Are striving their own selfish ends to promote,
And think they are both to be praised and admired,
Because they have borrowed a swallow-tailed coat.
There are hundreds of Brethren in prominent station,
With hearts of pure gold and intelligence rare,
That have not been accustomed to fashion's dictation,
Regarding the style of the clothes they should wear.
And names have the pages of history brightened,
Of more than one soldier and statesmen of note,
Who, though battles they fought and the world they enlightened,
Would feel out of place in a swallow-tailed coat.
Then reserve evening dress for society rackets,
The wedding reception or "Upper-ten" ball,
And let Brotherly Love and true Friendship to back it,
Prevail in the lodge-room among one and all.
Don't he too high toned; but without hesitation,
To your humb'er Brother your talents devote,
Don't recall to his mind his inferior station,
By parading around in a swallow-tailed coat!
(Written about 1880!)