I WOULD SUBMIT . . .

The Craft is a conservative institution and prides itself on its conservatism. Over many years we have

preserved our identity and our own way of doing things and have avoided the temptation of making changes

and innovations which have been successful in other organisations. There are limits, of course. While it is

not within the power of any man or body of men to make changes in the body of Freemasonry, this can only

be taken to mean that no man or body of men other than a sovereign Grand Lodge may make changes and

that if a sovereign Grand Lodge does make material changes, such changes as would in fact alter the

character of Freemasonry so that it was no longer the same thing, then those changes will be so seriously

regarded by the other sovereign Grand Lodges that the erring body will be in jeopardy of losing its general

recognition, and so of allowing itself to become divorced from the general body of international

Freemasonry.

It is not only our own way of doing things that is subject to our conservative approach, it is our way of

saying things. We have a traditional ritual and it dates back many years. We are instructed that we must not

alter the ritual and that additions are as much alterations as deletions or other changes. Through the influence

of this injunction we have got rid of some of the florid and quite unauthorised interpolations one used

sometimes to hear, for example, in the presentation of the VSL, interpolations perfectly acceptable to a

majority of the Brethren, but sometimes not to all. We use and understand words that in outside life have

become obsolescent or even obsolete, and we use in their original sense words that in the outside world have

changed their meaning. Such a word is enthusiast, which originally connoted the idea of improper or

unbridled passion, whereas today it usually means something entirely laudable. We see this process in action

in our own lifetime. A few years ago the word closure was more or less confined to the parliamentary

expedient used for preventing a debate going on for longer than the government thought fit. Today, it is

supplanting the old word closing. We do not yet speak of the closure of the lodge in the first degree, but it is

not unthinkable that a time will come when closure is entirely the normal word and closing is obsolete. The

word hele today is confined to the practice of nurserymen and gardeners who hele plants into the ground.

This is a metaphorical or special use which has survived long after the literal use has gone, except in

Freemasonry. It has been so long in Craft ritual that it found its origin in the days when the words were

pronounced hail, concail and never revail—a rhyming jingle—and today, to preserve the jingle, it is perhaps

best pronounced heel, as it is in the outside world.

In one of the great churches of the Christian religion it has been found expedient to allow certain ceremonies

to be conducted in the vulgar tongue, where previously Latin was essential. At least one other great church

has revised and modernised the words of its ritual quite recently, on an optional basis.

The Craft is not so old, nor was it so devised, that there is today any risk of its ceremonies being conducted

in a language no longer in general use, but it cannot be denied that it is old enough for some of its

expressions to require elucidation.

The VSL was not originally one of the Three Great Lights of the lodge. Its first appearance was as part of the

furniture of the lodge, and it was there for the purpose, very common in the outside world, of being used at

the time of taking an oath. It is not, of course, necessarily the Bible in the current form as accepted by the

Christian members of our fraternity. Many of us have seen a Jew sworn on the Old Testament; there are

some who have sat in lodge while a candidate was sworn on the Koran or the Zendavesta, and the works of

the late Bro. Rudyard Kipling show this not to have been uncommon practice in India during the days of the

British Raj.

The oath or obligation which a candidate for the mysteries and privileges of Freemasonry is required to take

is partly one of secrecy and partly one affecting conduct, and in his later Masonic obligations there are to be

found no other elements. As in the outside world at the time the Masonic obligations were devised, there is

an invocation of the Deity and there is reference to penalties. There has for some years been occasional

disquiet because candidates, overwhelmed by the drama and importance of the occasion, and without leisure

to ponder on the words and examine them, have been left with an uneasy feeling that they may have said a

little more than they meant; that they may, if in the smallest degree they depart from the terms of what they

have promised, have said they would submit to a particularly barbarous and unusual punishment. It is very

doubtful whether anyone with enough intelligence to be accepted as a member of the Craft would expect that

the penalty would be exacted; but no one likes to promise under heavy penalty what he may not be able to

perform.

It is because of such considerations as these that alternatives to the old forms have been devised. The more

conservative among us, with a love for the ancient language, have felt some regret, but it is, after all,

important that when the Craft speaks to its candidates it should speak a language which they can understand.

A man should feel entirely happy at his initiation, not uneasy. Even although the old form did not express the

idea that on a breach of the obligation the offender would immediately have to submit himself to the

prescribed penalty, but only that rather than violate the obligation he felt he would do so—this was his state

of mind and so he swore—it was still possible in the heat of the moment to take the other meaning. This can

never have been the Craft's intention, nor indeed, has it been its practice to try to exact the penalty from any

of the many Freemasons who have not adhered to their obligations in all respects. The Craft, after all, works

within the context of law-abiding communities, and although it has been sniped at for using "immoral"

obligations it has never been its purpose to encourage or at all countenance breaches of the civil law or of the

rules of decent and orderly behaviour.

"The moving finger writes, and having writ, moves on. . . ." The obligation taken in the new form is the same

obligation as the old, although the language has been clarified and brought up to date. No institution is

perfect, no organisation cannot be improved. The steps that have been taken have been taken in accordance

with Masonic principle and do not alter the body of Freemasonry. They are entirely sensible and fully

justified. Those of us who knew the old forms over many years may be forgiven a touch of nostalgia, but the

old form of words will in due course become a part of our history, and after all the Freemason should study

the history of his Craft, and they will not be entirely forgotten.

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Tracing Boards available on order from

Regalia House

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.

T. D. Buchanan. 35 Fancourt St., Remuera.

O. C. Campbell, 184 Gillies Ave., Epsom, Auckland.

J. M. Clark, 76 Godden Cres., Auckland, E.1.

G. E. Collis, Kairanga, R.D. 7, Palmerston North.

J. P. P. Healey, 119 Waeranga Rd., Otaki.

C. H. A. Hiri, 9 Craighail Cres., Dunedin.

P. A. Holmes, Stationmaster's Office, N.Z. Railways, Palmerston North.

James A. Isaacs, Box 13, Mairangi Bay, Auckland.

B. L. Jowett, Campbell Rd., R.D. 1, Tokoroa.

G. A. C. Lindsay, 18 Melrose Pl., Tokoroa.

Alan Marryatt, 225 Main Rd., Trentham.

D. R. McKenzie, 87 James St., Whakatane.

G. K. W. Page, Flat 2, 394 Mt. Eden Rd., Auckland.

K. A. Richards, Antares Flats, 6 East St., Petone.

C. T. Robertson, 94 Purnell St., Wanganui.

Symbols and the Lodge
As we sit in Lodge during our ceremonies, we are surrounded by symbols, which, by their very familiarity,

may cause us to lose sight of the important lessons, they are designed to impress on our hearts and minds.

With this thought in mind I have gathered together some of these lessons and offer them to you with a

sincere wish that they may provide materials, and provoke thought and interest in their Masonic

signification. It is with this intention I present some further aspects of these lessons, entitling them "Symbols

and the Lodge".

Freemasonry has its ceremonies and symbols and in the lodge they are as open as the face of nature for

discussion and contemplation. The lodge may broadly be divided into two parts and we call them business

and work. Business generally speaking is the administration, finance, laws, election of officers, and the work

of the standing committee, and is carried out by certain officers and brethren who sometimes are unheralded

and unsung. Work is the performance of our ceremonies which are symbolic in character and based, though

not exclusively so, on operative Masonry and this we call speculative Masonry.

Operative and speculative Masonry are related as are the animate and the inanimate—the one material, the

other moral. In operative Masonry the material after being selected in the quarries is wrought into due form

and rendered fit for the intended structure. The speculative lodge exists for a purpose analogous to that, but

with this important difference. In the operative lodge the material is something outside the craftsman and of a

physical nature. In the speculative it is something within he is both craftsman and material and the lodge is

the place where he is to square his thoughts and actions according to the divine plan laid down on the tracing

boards of the Great Architect of the Universe. Although speculative Masonry makes no claim to fulfil the

functions of religion, it demands the same general principle of all religions that there exists an almighty

power which we designate the Great Architect, the Grand Geometrician, and the Most High.

The lodge is the workshop where Masons of every race meet and work with that love and harmony toward a

plan of life. But it does not precisely reveal that plan that is within the compass of his own conscience. The

central work of the operative was the building of material structures and to that end its organisation was

directed. The

speculative Lodge

symbolically builds its

structure according to

the plan of the Great

Architect and around

this the ceremonies and

symbols of the Lodge

have been evolved and

are the main focal

point of all

Freemasons.

In the lodge the

Freemason is taught

the work and

preparation for the

building and receives

instruction in the triple

renunciation. By which

the worldly symbols of

rank, power, and wealth are to be laid aside. As within the lodge they would be incompatible with the

carrying out the work of the lodge. They, being of the material world having no true affinity with

Freemasonry which is of the moral world. Rank, power, and wealth have their place, but in the material

world.

Here perhaps we should pause and consider as there may be some cynicism regarding this, but on reflection

we will recall the injunction we received on our initiation where we were enjoined that "in a Freemason's

lodge a man is not esteemed on account of his worldly possessions, for therein all are equal, meeting on the

level and parting on the square".

As we work in the lodge surrounded by our symbols, their significance should be apparent to us all, but do

we each of us contemplate the thoughts they are surely designed in our hearts and minds? To this end it may

be of profit and pleasure for us to scrutinise them more carefully. The tracing boards are symbols of the ideal

lodge and in the E.A. tracing board the lodge is distinguished as to its situation, position, form, dimensions,

supports, covering, furniture, ornaments, jewels, and last but not least, its lights.

The situation includes the highest hills and lowest valleys and in it will be found the high, low, rich, and

poor, illustrating the common bond that is realised in the lodge. The position is due east and west facing the

light from which every Freemason receives his inspiration. Its form is a right angled oblong in the proportion

of three to four. Here the right angle of truth and the proportions of harmony blend to form the true lodge. Its

dimensions are from east to west and from north to south embracing every clime and degrees. Limited only

the wide horizon of heaven and the bond of brotherhood. Its supports are the three great pillars of wisdom,

strength, and beauty. Wisdom is the right use of knowledge. Strength is obedience to our conscience. Beauty

the law of righteousness. The covering the cloudy canopy of heaven. To which rises a ladder whose principal

rounds are faith, hope, and charity.

Here it is very important for us to remember that there is no real bar to our ascent as every step we take up

this ladder brings us nearer to "that house not made with hands eternal in the heavens".

The furniture consists of the volume of the sacred law, the square, and the compasses. There are other

furnishings but these are the main focal points of the Great Architect and by working in accordance with

them to us will added all things necessary for our welfare. The ornaments are the mosaic pavement, the

blazing star, and the tesselated border and the four golden tassels of virtue.

Walking the chequered pavement of life today we may tread the flowering meads of prosperity—tomorrow

we may totter on the uncertain paths of weakness, temptation, and adversity. Through all the blazing star of

wisdom will guide us if we will shape our lives by its light. Even as the tesselated border surrounding the

pavement adorns our lives with the virtues of temperance, prudence, fortitude, and justice, so too do the four

golden tassels decorate the four corners of the lodge.

The jewels are the tracing board, the rough and perfect ashlars, the square, the level, and plumbrule. We may

sometimes be discouraged by our rough and imperfect nature, but in the perfect ashlar we behold the hope

open to us when in accordance with the divine plan as laid down on the tracing boards, we act on the level of

humility, the plumbrule of uprightness, and the square of conscience.

The lights are three windows, east, west and south placed toward the light as are the Master and his Wardens,

that they may receive his light and so direct our hearts and minds to the light divine.

The apprentice is clothed with the emblem of purity and innocence which being the shield of virtue, disarms

temptation. Putting off the bondage of the outer world he becomes a seeker of light. His entrance is a new

birth, ignorant, helpless, yet obedient, he progresses toward light and after receiving it is directed to the three

greater and three lesser lights which are briefly, creation and revelation. Through them he receives the light

necessary to guide in building his temple and knowledge of things spiritual necessary for human existence.

He is taught that all knowledge is of little avail unless used to build his higher nature. The apprentice after

being symbolically clothed is taught the virtues of the silent tongue and the attentive ear and the faithful

heart.

The operative Mason uses the gavel to knock off all superfluous knobs and excresences from the rude

material and render it fit for the intended structure. The speculative Mason to reduce the irregularities of

pride, passion, and prejudice from his heart that he, too, may become like unto the perfect ashlar. Fit for a

place in the building of his temple enabling him to work true to the three grand principles of Masonry,

brotherly love, relief, and truth. As the operative Mason obeys the physical laws of matter, so must the

speculative conform to the moral laws that govern his being if his temple is to be firm and enduring.

These lessons are taught the apprentice within the lodge, but man is not satisfied with faith and belief alone.

He seeks the additional light of knowledge and experience and so advances as a craftsman and is taught that

as the operative Mason in building, must obey the law of nature, square, level, and plumbrule. So must the

speculative Mason work and square his actions by the dictates of conscience, apply the level of humility to

his heart, and build on the plumbrule of conscience, swerving not from the paths of rectitude. In the

pavement he sees in the mosaic work the life giving sun and divine wisdom that will direct his steps if he

will but open his mind to its guiding rays. The tesselated border portrays the sea of divine providence that

surrounds humanity.

The pillars denote the equinoxes of spring and autumn of human life, and in the adornments of network,

lilywork, and pomegranates he will discover the true secrets of strength and stability of life.

The winding stair of knowledge is composed of three, five, and seven steps, representing mind, matter, and

form. Mind is the base of all creation. Matter is the medium through which mind communicates with mind.

Form is the expression of mind on matter. The three steps represent divine wisdom power and goodness,

reason, and the three who rule the lodge. The five steps are the five natural conditions of matter: Fire, water,

earth, air, and ether, the five human senses of seeing, hearing, feeling, taste and smell, also the five who hold

the lodge. The seven steps are manifestations of life in the seven forms, lichen, vegetable, reptile, fowl, beast

and man. Also of the liberal arts and sciences in the mathematical, physical, and moral sciences, and the arts

of rhetoric, painting, music, and architecture.

As the craftsman advances he learns to use reason, will, sense, matter, emotion, science, and art so that w hen

he enters the middle chamber he is fully conscious of the sacred symbol. Proceeding onwards and not

content with the faith of the apprentice and knowledge of the craftsman he seeks the highest heights and

perceives that in self sacrifice is his full circle of life complete. Across the chasm of the grave appears the

light of immortality making visible the darkness of things material.

While in solemn silence the emblems of mortality speak with a power no eloquence can equal reminding him

that man is not born into this world to be a slave of the senses or a drudge of appetite, but rather to be a

builder, a Mason. This and not the financial prosperity unlinited intrants, or boast of rank and title

membership is the lodge where Freemasons are moulded and led to conform to the design of the Almighty

Architect.

—Lecture was written and delivered at Lodge Horowhenua, Levin, by Bro. A. J. Brian, 62 Winchester

St., Levin. 1968.

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A MEMORABLE GATHERING

Departing guests from the Fourth Annual Hutt Valley Senior Members' and Widows' pre-Christmas Reunion

seemed unanimous that each had thoroughly enjoyed the afternoon programme.

Held in the roomy public cafeteria on the Trentham racecourse, the attendance of some 300 found the

facilities ideal, the roomy and modern appointments suiting those not now so active in moving about.

Organising had been in the hands of Lodges Waiwhetu and Boulcott, and to W. Bro. Macaskill (chairman)

and his successor as Master of Waiwhetu, W. Bro. McKay, and the organising secretary, W. Bro. Dave

Wallace (Boulcott), along with their willing helpers, must go full marks for thorough planning. Other Hutt.

Valley lodges in their turn provided necessary transport and steward assistance. As Director of Ceremonies,

W. Bro. Faulkner kept everything moving along smoothly.

Prior to an appetising lunch, grace was rendered by R.W. Bro. Sargent, while during the meal appropriate

music was played by Bro. W. Stolz and orchestra. On completion of the meal an address of welcome was

entrusted to M.W. Bro. F. Pringle, who also at later stages made presentations, firstly to the three oldest

ladies present, and then to four holders of the Fifty Years' Service Badge.

In a happy personal introduction of each, M.W. Bro. Pringle, our recently appointed Pro. G.M. gave

reminiscent links relating to the last mentioned quartet, W. Bro. Reesby, P.G.St.B. (Petone), W. Bro.

Kitching (formerly of Martin-borough), W. Bro. F. Wilson (Eastbourne), and Bro. W. J. Turrell (Maori

Bank).

Contributors to the musical programme were a piano duet by Mrs Armstrong and Miss Cambourne; songs by

Bro. Ian McNeilage, also Mrs Moore with accompaniment by Bro. All Elston, while Bro. Cambourne and his

musical group provided instrumental items.

One of the highlights was the Wainuiomata Bell Ringers whose items captivated their audience prior to the

afternoon tea break. Thereafter a long to be remembered community sing took over. Introduced by Bro.

Elston it was not long, however, before a Grand Lodge chorus team held forth with a rollicking swing

reminiscent of Gilbert and Sullivan days. Well to the forefront were R.W. Bros. Thom and Sargent, and

V.W. Bros. Hartnett and Girdlestone. Their concluding of the programme contributed greatly to the happy

frame of mind of those departing, all eagerly hoping to be again on the scene in 1959.

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THE 1st N.Z.E.F. MASONIC ASSOCIATION

United Forces Lodge, No. 245, is one of those lodges which owe their existence to the desire of those

brethren who took part in the activities of the Association to form Servicemens' Lodges in New Zealand after

the cessation of hostilities.

Over the years, the work of the Association has been recorded and the broad outline of its activities is known

from papers prepared by V.W. Bro. G. H. Robertson, P.G.Lec., P.M. (the New Zealand Expeditionary Force

Masonic Association—United Masters' Lodge, No. 167 Vol. XII, No. 4, 30 May 1957) and by W. Bro. F.

Gatley, P.D.G.W., Wellington, E.C.

Bro. R. E. Pugh-Williams of United Forces Lodge, No. 245, is interested in the Association and, even at this

late date is seeking more detail than that currently available, particularly original documents.

Some documents are held by the lodge and are listed below:

1. A message of greetings to New Zealand lodges issued 21 June 1916.
2. A message of greetings issued 21 June 1917.
3. A programme of a lodge of instruction held 27 July 1917.
4. A list of officers taking part in a lodge of instruction held on 26 June 1918 (photostat).
5. A greetings card for personal use.
6. A copy of the Constitution.
7. Membership card No. 250.

It is believed that the original minute books and registers are in existence somewhere in New Zealand,

possibly in the Wanganui-Palmerston North areas but so far efforts to locate them have been without result.

Little is known of the Association's work in the United Kingdom or of the N.Z.E.F. (in Palestine and Egypt)

Masonic Association.

The assistance of Brethren who may have other documents or who can recall any of the meetings or the

anecdotes of friends and relatives would be very much appreciated.

They are invited to get in touch with Captain R. E. Pugh-Williams, 77 Hackthorne Rd., Christchurch, 2.

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Banners of all kinds available from

Regalia House

————

—ABOUT FREEMASONRY ?

Frequently, as we have journeyed to the different parts of the State holding our Area Conferences the

question, "What can I tell my friend about Freemasonry?" has been asked. Freemasonry has been called a

secret society, and for that reason many of its members are of the opinion that nothing may be told

concerning it without violating an obligation. Nothing could be further from the facts. Freemasonry is a

society with secrets and these are few indeed.

We can tell our friends who are interested in Freemasonry some of the things for which it stands and some of

its basic beliefs. Every Mason must believe in God, the Creator of the Universe and the Father of all

mankind. This is not an expression of theology but rather one of faith. Every Mason believes that the Holy

Bible is the great light in Freemasonry and is the rule and guide of his faith.

There are also certain basic beliefs concerning man himself which form a part of our Masonic beliefs. First,

man is immortal and this lesson forms one of the basic thoughts of our Masonic teachings. Man has the right

of choice and the sum of his choices form his character. In the final essence character determines destiny so

far as the individual is concerned. Man has two great duties—to love God and esteem Him as the Chief

Good, and to love his fellowman as himself. By example, Freemasonry teaches the use of prayer as the

means of human communication with the divine.

Freemasonry believes in the exercise of brotherly love as a means of accomplishing the great objective of

mankind, the brotherhood of man under the Fatherhood of God. Freemasonry practises charity in its own

way through the operation of many homes and hospitals all over the world; it cares for some of its deserving

members who approach the sunset slopes of life and provides aid and education for the orphans of its

brethren.

It is an ancient institution for no man can point to a particular day, or time or place and say that Freemasonry

began then or there. There are documents which go back to the fourteenth century that are evidence of the

existence of Freemasonry five and a half centuries ago. The Grand Lodge system came into being in 1717

when three old Lodges in London met together and elected the first Grand Master. Since that day there is a

continuous and documented history of our Craft.

Freemasonry is an Institution devoted to teaching. It teaches man toleration and courage, good citizenship,

and develops character through the inculcation of its tenets of brotherly love, relief and truth. As its primary

objective Masonry seeks to build a better world by building better men to live in and govern it. In practising

its tenets and inculcating morality and the acceptance of the responsibilities of citizenship Freemasonry is

seeking to lay the foundation stones of a stronger and better world.

There are certain erroneous impressions which have gained a foothold among some of the people of our

time. First, Freemasonry is not a religion though it is religious in that it believes in and worships God. Before

he can be accepted each must state his belief in God, but it also teaches that what man believes about God is

his own business. This is the basis of his choice of both creed and church, a function which belongs to the

individual. Though Freemasonry is not a church, most active Freemasons are active churchmen.

Freemasonry is not a political association nor does it take any part in politics or political campaigns. Under

the law of our Grand Lodge the discussion of nations, politics or religion is forbidden in our Lodges. The

individual Mason is free to take an active part in politics by expressing his personal convictions through the

ballot, holding office and generally exercising his rights as an individual citizen.

Freemasonry is not a benefit society or a charitable institution in the sense that its members receive death

benefits or are assured a place in its homes or hospitals. It is charitable in that it does dispense charity to

those it finds worthy, choosing them according to the standards which it establishes for its own government.

Our Society employs the tools of the operative stonemason to teach its beautiful lessons. Using these as

symbols, it seeks to implant in the minds of its members those basic moral truths which are a part and parcel

of it. Each man, as he participates in the degrees, gains an understanding of the mystic tie which binds

together more than five million Freemasons into a world brotherhood that is universal in scope. Each accepts

and acknowledges, in a manner peculiar to Freemasonry, the ethical standards of conduct which characterise

our Fraternity. This, in part, is Freemasonry.— A.B.G.

—The Virginia Masonic Herald

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HOW TO TAKE LIFE

Take it just as though it was, as it is, an earnest, vital and important affair. Take it as though you were born to

the task of performing a merry part of it, as though the world awaited your coming. Take it as though it was a

grand opportunity to do and achieve, to carry forward great and good schemes, to help and cheer a suffering,

weary, it may be, heart-broken brother. Now and then a man stands aside from the crowd, labours earnestly,

steadfastly, confidently, and straightaway becomes famous for wisdom, intellect, skill, or greatness of some

sort. The world wonders, admires, idolises; and it only illustrates what others may do if they take hold of life

with a purpose. The miracle or the power that elevates the few is to be found in their industry, application,

and perseverance under the inner promptings of a brave and determined spirit.

—Mark Twain

HAWKE'S BAY

Masonic history was made in Hawke's Bay over the weekend of 1 February last. For the first time since its

inception in 1950, the Hawke's Bay branch of the N.Z. Masonic Almoners' Association held its quarterly

meeting outside of Napier or Hastings. The venue was Taupo—the most northern part of the Hawke's Bay

Masonic District.

For this auspicious occasion, almoners, and a number of Masters in office were accompanied by their wives,

and most of the party were booked in at one of the motels in the lake town. Others had their own holiday

accommodation to which they retreated. The venture was an outstanding success, so much so that the hope

was expressed that it would be repeated at some time in the future.

About 45 almoners, Masters and their ladies made the journey, and while the almoners met in the afternoon,

the ladies were taken on a delightful launch trip on Lake Taupo by the Tauhara ladies and brethren. In the

evening, brethren attended the regular meeting of Lodge Tauhara while the ladies were entertained in the

local football club hall, where they were joined for refectory proceedings by brethren after the lodge

meeting.

Especially pleasing was the fact that the gathering was attended by the immediate past Prov. Grand Master,

Rt. W. Bro. Andy Dysart and the new Prov. Grand Master, Rt. W. Bro. Len Webb who made an official visit

to the Tauhara meeting in the evening as well as attending the Almoners' meeting. They were both

accompanied by their wives.

During the almoners' meeting, Rt. W. Bro. Dysart referred to the grand work being done by the almoners of

the province, and as he had attended most of the quarterly meetings during his term of office, he was in a

position to know. His remarks were endorsed by Rt. W. Bro. Webb who said he was amazed at the reports of

the almoners which were presented to the meeting.

"I am sure," said Rt. W. Bro. Len, "that the average member of a lodge has no idea of the vast amount of

work which is undertaken by the almoners. I had little idea myself, though I have always held that an

almoner is one of the most important officers in any lodge. Having had my eyes opened this afternoon, I can

assure you that it is my intention to publicise the activities of your Association at every available

opportunity. What you do is really amazing and brethren should be told about it," he said.

Regret was expressed at the meeting at the information that the vice-president, V.W. Bro. Fred Devlin of

Dannevirke, P. Asst. G.M. was giving up the work after a quarter of a century, and also that V.W. Bro. Jack

Jeffery of Waipukurau was taking another position in his lodge. It was decided to place on record

appreciation of the services of both these almoners.

The meeting also took the opportunity of congratulating Rt. W. Bro. Ed. Bate, Past Deputy G.M. and his

wife on being honoured with a knighthood in the Queen's New Year honours. A special letter of

congratulations was sent to Sir Edwin and Lady Bate.

Two other matters mentioned at the meeting were very happily received. The first was that the Hawke's Bay

and Gisborne Trustee Saving's Bank had made a -donation of $100 to the equipment Savings of the

association, and that Scinde Lodge, No. 5 had made a donation of $60 to the funds as an appreciation of the

work of the almoners. Thanks to these donations and the continued support of member lodges the

Association is now in a very strong position financially and in equipment. It is the fortunate possessor 10

wheel-chairs, all but one of which are of the folding type, three walking aids, three commodes, a ray lamp

the value of which run into quite a lot of money. All of the chairs are in use.

One of the reasons why this meeting was held at Taupo was because the Tauhara almoner, Bro. Kurt

Freundlich, was a regular visitor to the Napier-Hastings meetings and it was in recognition of this that it was

decided to go to Taupo. Unfortunately, it looks as if Kurt is to be lost to the Association, because of his many

other voluntary duties in Taupo. Maybe he will still be able to come along to some of our meetings, and he

can be assured of a real welcome. —E.H.C.

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WELLINGTON

A GOOD RESPONSE

In the December issue of the Craftsman under the heading "Aid to Education", reference was made to a

series of Questions and Answers programmes in each of the three craft degrees, suited for brethren

participation at meetings where there is a break in normal degree workings.

Since then quite a number of lodges and brethren have made inquiries from the Lodge concerned, Jellicoe,

No. 259, Petone, and received copies of the First Degree set. Typical of the responses after these have been

received have been one from the W.M. of a South Island lodge: "I must sincerely congratulate your lodge,

not only for their enterprise in this matter, but for the valuable knowledge and work that has been put into

this project". A Waikato lodge secretary in turn replied, "We take this opportunity to congratulate you on this

excellent work. We are looking forward to receiving the Q. and A. for the other two degrees".

A limited number of sets of the Second and Third Degree programmes are now available. First degree sets

are also being reprinted.

As a compensation for running off the programmes in a convenient form for lodge use, a donation has been

invited from lodges towards Stage II of the Woburn Village Homes' project. This has so far been willingly

forthcoming in each case. Inquiries should be addressed to Jellicoe Lodge, c/o 46 Porutu Street, Lower Hutt.

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CANTERBURY

SUPREME GRAND CHAPTER OF SCOTLAND

It is with regret that we learn that M.E. Comp H. A. Townsend, P.Z., Past Grand Supt. Depute, N.Z. South,

passed to the Grand Chapter above on 20 December 1968.

W. Bro. Townsend was a P.M. of Southern Star Lodge, No. 256, and a Past Principal of Canterbury

Kilwinning R.A.C., No. 136. He was a very keen and experienced ritualist and did stirling work for

Canterbury Kilwinning and the District Grand Chapter, N.Z. South. Comp. Townsend was very well known

to all Craftsmen and R.A. Masons in the South Island and will be sadly missed. We extend our sincere

sympathy to Mrs Townsend in her sad loss.

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THE PROVINCIAL GRAND LODGE OF

CANTERBURY ALMONER’S ASSOCIATION

The Provincial Grand Lodge of Canterbury Almoner’s

Association held their usual Christmas Parties for the Aged

and Infirmed Masons in December.

On Saturday 14 December was the Christmas Party for the

Christchurch brethren held in the Masonic Hall, Gloucester

Street. Almoners were busy collecting those unable to attend

otherwise from their homes or institutions. As of last year

there was a very good attendance of approximately 180 and

among those present we were honoured with the presence of

M.W. Bro. A. H. Cavell, P.G.M., M.W. Bro. J. S. Hawker,

P.G.M., Rt. W. Bro. A. F. Fisher, P.Dep. G.M., Rt. W. Bro.

L. C. H. Suckling, Prov. G.M., Rt. W. Bro. J. W Vivian, P.

Prov. G.M., Rt. W. Bro. D. Munro, District G.M., Rt. W. Bro.

Dr G. Jobberns, P.D.G.M., Rt. W. Bro. Frank Lawn,

P.D.G.M. (Westland and Nelson), W. Bro. J. O. S. Wallace,

P.D.G.S., W. Bro. F. B. Price, D.G.S., W. Bro. L. W. P.

Mably, Grand Almoner, and W. Bro. J. W. Jowers, P.G.

Almoner.

M.W. Bro. Cavell opened the proceedings and expressed his pleasure at being present and to see such a good

gathering and hoped that all the brethren present would have an enjoyable time. Among the apologies was

one from the chairman of the Association, W. Bro. D. E. Wood, who was unable to attend due to sickness in

the family.

V.W. Bro. Trevor Ritchie, as usual, acted as Master of Ceremonies and due to the late arrival of the artists,

he gave an excellent vocal solo, which was well received. Three young ladies gave an exhibition of dancing,

etc., and Bro. Rex Hills rendered some banjo solos in his finished style, accompanied on the piano by his

wife, Margaret, and was further recalled.

Among the speakers were W. Bro. J. M. Forbes, who took the chair due to the absence of W. Bro. D. E.

Wood, also W. Bro. L. W. P. Mably who told the brethren that he brought along V.W. Bro. William Smith,

who was 94 and a Past Master of McKenzie Lodge, No. 93, and had installed his son as the fifth Master of

Centennial Lodge, No. 353. He expressed his pleasure of seeing such a good attendance and hoped they

would spend an enjoyable time and meet old friends.

After tea was finished Rt. W. Bro. L. C. H. Suckling, Prov. Grand Master, spoke to the brethren and he

hoped that they were having an enjoyable time and was pleased to be present to meet them. He expressed his

appreciation to the hon. secretary of the Almoners' Association, Bro. Horace Reeves for the amount of work

he must have done in organising the Christmas Party, more so when he was given to understand that he has

passed his 80th year and had been the hon. secretary for over 14 years.

This report would not be complete without

expressing the Association's thanks to the ladies who

so willingly help at the tables and in the kitchen and

their help is greatly appreciated on these occasions

and finally our grateful thanks to the Canterbury

Masonic Charitable Trust without whose help these

gatherings could not be held.—H.G.R.

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Rose Croix Eagles and Stars in stock at

Regalia House

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ROSE CROIX CHAPTERS—MEETING OF EXCELSIOR CHAPTER, No. 78

At a recent meeting, the Excelsior Chapter was honoured by a visit from V. Ill. Bro. Amos R. McKegg, 33°

Inspector-General of the Central District of New Zealand. V. Ill. Bro. McKegg had travelled by air from

Palmerston North to Christchurch that afternoon to be present at the Perfection Ceremony of a relative, W.

Bro. Arthur Cuthbert Winter. V. Ill. Bro. McKegg was accorded a warm welcome by E. and P. Bro. James

McMillan, M.W.S., who expressed the pleasure of the members at having V. Ill. Bro. McKegg and V. Ill.

Bro. A. H. C. Cavell, 33°. both present on that occasion.

E. and P. Bro. Winter is well known in Christchurch as a Past Master of Riccarton Lodge, and a public

accountant. His sponsors were Ill. Bro. A. F. Fisher, 32°, and Ill. Bro. R. Hepburn, 31°.

Visitors welcomed to the meeting included E. and P. Bro. R. J. Philips, M.W.S, and Ill. Bro. J. S. Hawker,

30% and other members of Beckett Chapter.

In the refectory very impressive addresses were given by Ill. Bro. Fisher and V. Ill. Bro. McKegg who spoke

about the principles of Rose Croix Freemasonry and the members greatly appreciated their speeches.

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THE CHRISTCHURCH LODGE 75th ANNIVERSARY

An important event was celebrated recently when the Christchurch Lodge, No. 91, held a function to mark

the 75th Anniversary of the founding of the Lodge. Many visitors were welcomed by the W. Master, W. Bro.

F. W. Overend who handed the gavel to Rt. W. Bro. L. C. H. Suckling, Prov. Grand Master. A considerable

number of Officers of Grand Lodge and Provincial Grand Lodge were present, and also the District Grand

Master, Rt. W. Bro. D. A. Munro, and his officers.

The Christchurch lodge is very highly regarded in Canterbury and has numbered among its members many

leaders of the Craft, including Most W. Bro. S. Clifton Bingham, P.G.M., R.W. Bro. A. C. Andrews, P.G.W.,

R.W. Bro. G. Yemm, P. Prov. G.M., R.W. Bro. A. J. Jones, P. Prov. G.M., and R.W. Bro. J. W. Vivian, P.

Prov. G.M.

Lodge History

A Lodge History was presented by V.W. Bro. H. W. Dacre who said in the course of his remarks that when

the Grand Lodge of New Zealand was formed in 1890, St. Augustine Lodge, No. 4, was the only lodge under

that constitution in the then central city area of Christchurch. Its officers and members sponsored the

formation of a new lodge which became known as the Christchurch Lodge, although it was at first intended

that the name would be "Lodge Christchurch". The Grand Master was M.W. Bro. Malcolm Nicol and the

new lodge was consecrated and constituted in St. Augustine-Masonic Hall, Manchester Street, Christchurch

on 5 December 1893 and it was thus the first new lodge created in the Canterbury Province to receive a

charter under the New Zealand Constitution.

The lodge has always taken an interest in benevolent work and at an early date formed a lodge benevolent

fund, and gave firm support to the Grand Lodge Widows' and Orphans' Fund.

V.W. Bro. Dacre explained how the exchange of visits annually with the Lincoln Lodge, No. 33, commenced

in 1959 and has become an event which is much appreciated by the brethren.

In 1912 the lodge decided to subscribe for shares in the new Masonic Hall Company and on Tuesday 25

April 1915 the first meeting of the lodge was held in the Masonic Hall. Gloucester Street.

In 1923 the Master and brethren of the lodge extended congratulations to Most W. Bro. S. Clifton Bingham

on his attaining the rank of Past. Grand Master and presented to him an illuminated address as a mark of the

"high esteem in which he is held by the brethren of his Mother Lodge".

The Christchurch Lodge has recently given substantial financial assistance to the project to erect homes for

the aged in Christchurch.

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ADDRESS BY RT. W. BRO. J. W. VIVIAN, P. Prov. G.M.

One is very prone to say that what is history is past, gone, and can never be recalled. Neither can it be altered

nor can it be erased from our records. I would agree with this. Justifiably one could then ask, "What use is

history. Do we derive any use from it, remembering the motto 'Nothing is useful that is not good'?"

Its use is this—it serves as an example and a guide for those who follow. Not all history is good. This is

understandable but it still has its use. We learn to avoid the discrepancies and failures which have not added

lustre to our fraternity.

An anniversary such as we are now celebrating serves to perpetuate the memory of those who have guided

the destinies of this lodge over the years. They have given something of themselves to this lodge, and many

in rendering devoted service over a great number of years have left their mark.

At this time a man with a deep sense of continuity sees himself not as an accidental unit, doomed to vanish in

a few years and become a line in a record book, but as one of a great procession, influenced and helped by

those who have gone before, responsible in his turn for giving help and encouragement to those who will

come after.

There is no doubt that amongst the names in the history of this lodge there are many whose staunch

adherence to principle, and whose way of life has proved an inspiration to all who knew them.

To have survived the vicissitudes of 75 years' of existence and to emerge in the very strong and reputable

position the lodge enjoys today, must be a matter of great satisfaction and pride to the present members.

But it must be remembered that this lodge, in common with others, had its difficult periods in the years gone

by, and it is well that we never forget the debt owed to those who, by their steadfastness and energy, held the

lodge together when things were bad, and the hopes for the future not as bright as they appear today.

What then is the use of an anniversary, this looking back? What is its message? What benefit can we derive

from it? We, who are members of the lodge, have an obligation, and by this anniversary we should see it

clearly.

The message is Faith. Faith in the future, to emulate all the good things, and the kind things, of those who

have gone before, to copy their example.

Our obligation is to adopt Freemasonry as a way of life, to live its principles, a real devotion to good, to have

a warm affection for one another as between brothers, and a willingness to let the other man have the credit,

not to allow slackness to spoil our work, giving freely to those in want, to live in harmony with each other

and everyone.

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TOAST TO THE CHRISTCHURCH LODGE PROPOSED

BY M.W. BRO. J. S. HAWKER, P.G.M.

As you have already heard this evening, the Christchurch Lodge, No. 91 has played a most vital part in the

progress of Freemasonry in this Province over the last 75 years, and its members have done their utmost, to

uphold the fine traditions, the foundations of which were laid down in those early years. A life of three-

quarters of a century in this young Dominion is a record of which any institution can be justifiably proud.

Teaching by example is fundamental to our institution. One can readily imagine, therefore, the great factor

for good in the community—that the Christchurch Lodge must have been in holding high all these years the

principles and the moral teachings of the Craft.

Brethren, in thinking and talking of Freemasonry, I am often reminded of those words of Milton: "They lived

in deeds, not in words".

By these words we are reminded that as Freemasons the teaching of our Craft, that a lodge is not only a

material building—it is a living idea—active and vibrant, working through men who are joined together by

the spirit of Freemasonry. Such a result quietens any fears for the future of the Craft.

It is a challenge to every brother whose membership of a lodge may become a neutral thing—a mere

attendance at meetings, important as that is, or perhaps the personal satisfaction some office or distinction.

However gratifying such preferment may be, what matters is the contributions made by that brother to his

own lodge, to the Craft in general, and to the community in which he lives. In the V.S.L. we read: "By their

deeds shall we know them". These words apply very much to Freemasons in their vacation.

So Brethren of this Lodge, what of the future?

I believe, that no matter how honourable and venerable an institution may be, it is in every age called upon to

justify itself under existing circumstances. I trust, therefore, the efforts of the members of the Christchurch

Lodge for the next 75 years will be concentrated on maintaining and increasing, by practical deeds, the

honour and reputation of the Craft.

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Installed Masters’Guide in stock at

Regalia House