Masonic Education
SOME Grand Lodges have Committees on Masonic Education, and there is ample scope for their operations.
The story of a man's normal progress in the Craft is so well known as not to need emphasis, but it is wise that
it should be set down from time to time to remind us of the dangers that he faces.
Impressed by the apparent value of the institution and realising that he respects those he knows to be
members of it, the interested observer in due course becomes a candidate for our mysteries and privileges.
With occasional spells on the sidelines, watching degrees conferred on other candidates, he passes through
his three degrees, and perhaps sees also the beginning and the end of the ceremony of installation. He enjoys
proceedings in the refectory, but he does not see any substantive Masonic work done — only Masons being
made and being advanced in their various degrees.
It may be and it sometimes is some time before the new Brother fully realises that these three degrees
constitute pretty well the whole of the normally practised ritual work of Craft Masonry, and that there is very
little on the programme of a Masonic meeting that is not ritual.
At about the time he comes to this realisation, and partly because of it, he sometimes finds himself losing
interest in the Craft. Its ritual is repetitious, its secrets are rather different from what he had imagined, there
is no more to learn. The fellowship is very pleasant, the degrees have stimulated thought and been impressive
— but the novelty has worn off.
Our Brother whom we have taken as an example in most instances, of course, remains in the Craft, remains
long enough to realise that the ceremonial observances are the Craft's way of inculcating its lessons, that the
practical work of the Craft can be done outside in the world or through Masonic institutions, but that it is in
any case only a projection of what the Craft asks of its members; that they should live their lives in a certain
way.
Although we are fortunate that so many Brethren stay with us and survive this period and other periods and
doldrums, we should be aware that we could save more of them if we were better organised to do so.
Of all the alternatives to ordinary degree working that the Brethren demand, a lecture is the most popular.
Usually it is a lecture in the first degree, largely a homily and quite isolated. More often than not it is
thoughtful, well presented and informative. It is not, in general, part of any programme of formal instruction
in which a team of men have combined to present a full picture of any aspect of the Craft and what it is and
what it requires.
We underestimate our initiates. They are thoughtful, eager and enquiring. They will learn best if the pressure
is on: if they feel that almost too much is being presented to them for them to assimilate it all. They will find
their attention slacken if not enough is presented to them.
After a little time the initiate may be introduced to a lodge of research, so that he can hear the papers or join
the correspondence circle and read them, and so that he can use the library and unroll before his eyes the rich
and fascinating tapestry of English-speaking Freemasonry over the years. If his interest is held long enough
for this to happen his interest may be so aroused that it will remain with him as long as he lives. There are a
few critical months or even years after this third degree has been taken but before he is likely to encounter a
research Lodge of any further form of stimulus: This is a period well worthy of the attention of the Craft at
the Grand Lodge level, the District level and the Lodge level.
There should always be demands on a man's attention, and these can be programmed and organised so that
there are no periods when he finds himself frustrated or lacking in interest. In a time when initiations are
fewer than they were and when there are many competitors with the Lodge for a man's time, it is important
that we should do all we can to confirm in their new allegiance those who have committed themselves and
actually joined us. Concentration on this brief period could mean a great deal of difference to the Masonic
future of a not inconsiderable number of Freemasons.
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Do Unto Others
Woodrow Wilson once said, "No thoughtful man ever came to the end of his life, and had time and a little
space of calm from which to look back upon it, who did not know and acknowledge that it was what he had
done unselfishly for others, and nothing else, that satisfied him hi the retrospect, and made him feel that he
had played the man. That alone comes to him as the real measure of himself, the real standard of his
manhood."
In today's rush and hustle and bustle there is too much, it seems, of "dog eat dog" and "do others before they
do you" philosophy.
When we seek personal gain regardless of the results to others, when we interpret living in terms of selfish
enterprise rather than in terms of love of our fellow man and social service, we betray a Brotherhood upon
which are laid the foundations of a genuine fraternity of action and aspiration.
When millions in the world still deny God, the job for those of us who put our trust in God is to do our part
in preaching and practicing brotherly love.
Universal Brotherhood of man under the Fatherhood of God presents the only hope for a Peace with more
meaning than the mere absence of war.
Behind the uneasy "peace" of today's world lies the hope that some day, somehow, ALL men of ALL nations
will not only live in harmony but will enjoy doing so.
—Scottish Rite Torch
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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.
A. Bowden, 738 Tararu Rd., Thames.
T. D. Buchanan, 35 Fancourt St., Remuera.
H. W. Calvert, 253 Ashgrove Tce., Somerfield, Christchurch.
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.
Claude R. Deed, 7 Gordon Ave., Auckland.
J. P. P. Healey, 119 Waeranga Rd., Otaki.
G. L. Judd, 43 Elizabeth St., Tauranga.
F. W. Julian, Niho Niho.
C. H. A. Hiri, 9 Craighall Cres., Dunedin.
G. A. Lindsay, 18 Melrose Pl., Tokoroa.
Alan Marryatt, 225 Main Rd., Trentham.
D. R. McKenzie, 87 James St., Whakatane.
J. D. Moncrieff, 36 Albert St., Pahiatua.
T. D. O'Connor, 84 Flanshaw Rd., Te Atatu.
G. K. W. Page, Flat 2, 394 Mt. Eden Rd.,
Auckland.
K. A. Richards, Antares Flats, 6 East St.,
Petone.
Veiled In Allegory
By Bro. Leslie E. Kitchen
The enthusiastic Brother who diligently endeavours to make that daily advancement in Masonic knowledge
which the Charge on Initiation has admonished him to do, and his natural curiosity prompted him to
continue; usually confines his initial researches to the study of the printed ritual. Thereby he is enabled to
recapitulate at his own leisure the working of the ceremonies; and before long he has grasped what at first
sight appears to be the gist of the peculiar system by which he hopes to gain instruction of an esoteric nature.
Falling into the usual error, merely temporarily, it is to be hoped, he looks upon a more or less sound
knowledge of the external essentials of the ceremonies of the three degrees as being his immediate
requirement. Without in any way presuming to depreciate the value of the services of these very necessary
Officers, it may be asserted that the Brother's outlook tends to take a direction in which the offices of the
Deacons are unduly predominant.
This, in one way, is to be commended, as apart from awaking or at least challenging, the critical faculties,
there is such a tremendous amount of material to be assimilated, either with the desire of gaining a
superficial familiarity; or in the case of a particularly ardent Brother, as a feat of rote-memory. The interest
of the task tends to minimise its magnitude as the labour proceeds, with the result that the attitude of quest—
I use the word in its connotative implication, is either created or intensified.
It is not long, however, before it becomes patent that the philosophy involved has not only been concealed
from the eyes of the popular and uninstructed world, but also from those who, possessing more than material
Light, have not yet learned to look beyond the fact and form for the Faith.
At this stage of Masonic enlightenment, the term Symbolism obtrudes itself upon one's attention. But before
we can attempt to discuss the manner in which an interest in the symbolism connected with our Order is
necessary to the individual in order that he may attain the maximum personal improvement as a result of our
teaching, or of the extent to which it may be employed with this aim in view; it is desirable that we should
ascertain what exactly we are to accept as the meaning of the term.
The Candidate for Initiation dimly realises that every incident connected with the ceremony in which he is
the principal figure, has something behind it apart from the obvious happening of the moment. He knows that
as a necessary prelude to his entrance to the Lodge he voluntarily assumes the role of a poor seeker in a
certain state of discomfort who is humbly soliciting to be admitted to a participation in our mysteries, and to
a place in our affections. He declares on his honour that his approach to Masonry is not actuated by any
worldly motives and that he is uninfluenced by consideration of a social, commercial or mercenary nature.
Certain it is that at this stage he would be hard put to assign any motive at all apart from that of either
example or curiosity. Fortunately, he is not called upon to do so except in terms of a conventional reply, the
formulation of which calls for no effort on his part.
The Candidate, therefore, enters the Lodge not only in a state of helpless indigence, but of ignorance as well.
It cannot be long before he realises that the lack of that which is material is intended to depict the absence of
something which is not superficial and the prerogative of the vast majority of humanity; something which
certainly is not to be granted him at the same time, nor with the same rapidity that the worldly implication of
the word is restored. At that sacred moment he is shown, not something with which he is unfamiliar, but that
unerring standard of truth and justice which is to be his monitor during the coming search for truth. The
particular incidents associated with this part of the ceremony is the Candidate's introduction to the peculiar
methods of the Craft, and his initial glimpse of symbolic ceremonial.
As the ceremony progresses, our newly-made Brother is constantly being informed that the material fact is
employed to enshrine an esoteric idea. Even such concrete and material elements as the working tools
associated with the labours of the craftsmen from whom our fraternity derives its birth and present
philosophy are not exempt, and indeed are represented as possessing an overwhelming amount of symbolic
importance. In their operative speculative sense, it is only fitting that they should be of superior material and
adorned with fanciful ornamentation.
At this early stage it is not possible for our Brother to appreciate that his feet are placed upon a symbolic
pavement which leads beyond the contemplation of futurity itself. He has made undeniable progress to the
extent of realising that not only may speculative attributes be ascribed to the apparently insignificant
trappings of our mysteries, but that it is these implications themselves that we of the mystic tie revere.
As progress is made in familiarity in our arts, it becomes definite that were the symbolism taken away, the
actual form of our workings would become quite lifeless and unprofitable. The ceremonies, regarded only as
such, become as monotonous by repetition as any other activity performed repeatedly for its own sake alone.
Nevertheless the Brother to whom Masonry is a philosophy and a source of intellectual stability, and not a
mere social engagement, finds that he is not just a figure in the Lodge regarding the stream of conventional
rhetoric as it goes unheedingly by; but that at every repetition some new facet of this precious jewel forces
itself upon his attention, providing him with material for immediate contemplation, however transient or
inconsequential it may seem at the time.
Fortunately, although the form and manner of rendering the ritual of the degrees is more or less uniform
throughout a given Constitution, there is not authentic precept in the matter of symbolic interpretation. It is
left to the individual Brother to extract whatever meaning that a given situation or expression may arouse
within him.
It cannot, however, be denied that the business of looking everywhere for symbolism can be carried to
extremes which may frankly border upon the incredulous. It must be admitted that if one is so disposed one
may attach a symbolic value to everything. As an example of this one has only to read through a few
different "explanations" given by accepted authors of the symbolism attached to the manner in which the
Candidate is prepared. In order to attach symbolism it is not necessary to allow the imagination to run riot
and to suggest every possible circumstance, however remote from common experience, which may be
dragged in to explain the existence of some quite unimportant detail.
Hence, it behoves those who have been taught to be cautious to apply the compasses to the extent to which
they are prepared to accept symbolic interpretation either as presented to them by others, or as formulated by
themselves for their own edification.
The criterion is not really that of possibility or even of probability, but of personal value in terms of spiritual
enlightenment. Surely, if a particular interpretation of, say, a specific incident is to open a dormer in a
Brother's soul, he is to be commended for applying it to the particular case that profit and pleasure may be
the result.
To summarise the position; we are safe in asserting that the Candidate is not subdued by an excess of
symbolism for the reason that it is not forced upon him in doses of such a size unable to be assimilated, but it
remains there to be sought if he so desires.
—The Freemason
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THINK IT OVER
It may be said without fear of contradiction that most of us can recall that in our earlier days in Masonry the
slightest hint as to the underlying meaning of the work, or the suggestion of a suitable book or magazine to
read, would not only have been good for us, but would have been welcomed by us.
Masonry is the more to a Mason the more he has of it. A responsibility rests upon us all to see that Masons
are well informed. Let each of us contribute of his best, however poor that best may be. We are Masons first
and last because of what is in us. The only way to acquire knowledge is to read and study. No man can ever
grasp the full significance of the principles of Masonry simply by taking the Degrees, and many lodges are
too lax in conferring the Degrees without even the superficial preparation required by Masonic usage. Who
can acquire a knowledge of Masonry in the conferring of three Degrees on three evenings and hearing a few
lectures? The degree to which Masons are informed determines Masonic influence.
Initiation points the way, but only the interested and studious follow the path. The Candidate comes to the
preparation room with a mind as plastic as wax, ready for the thorough and prompt reception of whatever
impression may be applied.
Our newcomers find no method of acquiring instruction in the lodge, save in a very limited way. The fact
that the time of our lodge is taken up in ceremonial work is really no answer at all for this state of affairs.
These remarks are general—not particular. If a broad view be taken, it will be found that the want of
knowledge is very widespread and general.
The want of any definite method of instruction in our lodges is responsible for the large number of
unaffiliated brethren, the lack of enthusiasm in the majority, and the creation of merely attending members to
whom other things than those that matter are more attractive. Our members cannot be expected to remain
keen, inquiring, and enthusiastic if their wants are known and not met.
—"The Masonic News"
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IN MEMORIAM
Now the labourer's task is o'er
Now the battle's day is past,
Now upon the other shore
Rests the voyager at last.
Father in thy gracious keeping
Leave us now Thy servant sleeping.
W. Bro. NELSON EDWARD BOW, P.G.B.B.
On 15 January 1969 the G.A.O.T.U. called to the Grand Lodge above W. Bro. N. E. Bow.
For 40 years W. Bro. Bow, well and favourably known as Nel, had been an active member in Freemasonry.
Initiated in Lodge Papatoetoe, No. 227 in 1929, he served in all offices until he became master in 1941.
In 1954 aided by W. Bro. M. A. P. Williams, W.
Bro. J. B. Goulter, P.G.S., the late W. Bro. R.
Duncan and 30 other enthusiastic members, he was
instrumental in forming Lodge Otahuhu, No. 387
and due to his initiative and drive the lodge
prospered under his leadership. Throughout his
association with Lodge Otahuhu he was the first
master in 1955, and later served as D. of C.,
Chaplain, Asst. Sect., as well as being the Lodge
representative for a number of years to the Auckland
District Board of Inquiry. In 1961 he was appointed
to Grand Lodge and became the Lodge's first Grand
Lodge Officer. Seven years later the lodge further
honoured him by electing him an honorary member.
Until his recent illness there was seldom a meeting
when he was not in attendance and his hand of
friendship will long be remembered by all.
A very large number of people attended the service at St. Mark's Church, Mangere, and about 50 brethren
stood outside the packed church indicating the respect and esteem in which he was held in the district. As his
reward he has passed to the Grand Lodge above. To his wife and family the lodge extends sincere fraternal
sympathy.
g g g
LEARN TO LET GO
If you want to be healthy morally, mentally, and physically, just let go.
Let go of the little bothers of everyday life, the irritations and the petty vexations that cross your path daily.
Don't take them up and nurse them, pet them, and brood over there. They are not worth while. Let them go.
That little hurt you got from a friend, perhaps it wasn't intended, perhaps it was, but never mind, let it go.
Refuse to think about it.
Let go of that feeling of hatred you have for another, the jealousy, the envy, the malice, let go all such
thoughts. Sweep them out of your mind and you will be surprised what a cleaning up and rejuvenating effect
it will have upon you, both physically and mentally. Let them all go; you house them at deadly risk.
But the big troubles, the bitter disappointments, the deep wrongs and heart-breaking sorrows, the tragedies of
life, what about them? Why just let them go, too. Drop them, softly maybe, but surely. Put away all regret
and bitterness, and let sorrow be only a softening influence. Yes, let them go, too, and make the most of the
future.
Then that little pet ailment that you have been hanging on to and talking about, let it go. It will be a good
riddance. You have treated it royally, but abandon it; let it go. Talk about health instead, and health will
come. Quit nursing that pet ailment, and let it go. —Selected.
g g g
MAKING MASONRY MEANINGFUL
By Chas. G. Reigner, F.P.S.
Words, like the human race, have a long past. Each one of us is the present end-product of generation upon
generation. It is so with words. Many of our present day English words we can trace back to their Greek and
Latin origin. Hundreds of the common words we use every day go back to the days of the Angles and
Saxons.
Take the word Masonry. Nowadays when we spell the word with an initial capital letter, we are thinking of
the world-wide brotherhood of which we are members. When we write masonry, we refer to the art and
science of literal building and constructing. The mason uses hammers and mallets and saws and chisels, as
well as the rule, the square, the compasses, the spirit level and the plumb-rule.
Much patient study has been devoted to the origin of the word. There is a Greek word maza, which means to
press or work together. There is also a Latin word
massa, which was used by the Romans to mean a club
or society. From these remote origins we get our
English word mass, which means a body of things or
people taken collectively; that is, a unity. We talk
about amassing a fortune. Military men talk about
massing troops; that is, bringing them together in a
unified body for action. The practical art of masonry
consists of bringing together stone, bricks, wood, steel,
and other materials and of arranging and erecting them
into a functional mass or structure.
How meaningful Masonry can become when we think
of it in terms of a unified body of men—men who are
building together! The idea of building is shot through
and through Masonry. When Oliver Wendell Holmes
wrote those familiar lines, "Build thee mason stately
mansions, O my soul, As the swift seasons roll," he
was writing, whether he knew it or not, of building in
the Masonic sense. When we talk about building the
temple of the soul, we are thinking about developing
spiritual values, of following a unified course of action
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Banners of all kinds available from
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that has for its goal a life that takes into account the precious intangibles of honour and truth and justice and
human brotherhood.
How do we go about the business of moral building? First, we try to catch the spirit of the symbolism which
lies imbedded in the ritual of Masonry. We ought to understand that the ritual is the "earthen vessel" which
holds the "treasure". The vessel itself may appear crude or antiquated, but the treasure is still there. The
thoughtful Mason, therefore, through study and contemplation, makes an honest effort to comprehend the
treasure which Masonry has in its keeping. He will make time—he won't find it, for time is not to be found
hanging around loose—to read what well informed Masons have written about Masonry and its teachings.
He will seek also to bring his own mite to the treasure house of Masonry.
It is not enough, however, merely to understand. "The letter killeth, but the spirit giveth life". A mason may
have a complete understanding of his tools; but unless he actually goes to work with those tools, all the
knowledge in the world will do him no good. The true Mason seeks constantly to apply his growing
knowledge of Masonry to his own conduct and to his relations with other Masons and with all men. He
believes in the dignity of human personality, and he acts on that belief. He develops a respect for what men
of every religion hold sacred.
Specifically, he never uses the name of God save in that attitude of reverence which becomes one who has
knelt at the Altar of Masonry. He refuses to allow himself to be carried along in the current of the lowered
moral tone of our time. In his words and actions he does his level best—with a power not wholly his own—
to hold up the standard of freedom of thought, speech and conscience. In short, he seeks to exemplify in his
daily conduct and behaviour the sublime principles which he hears and sees continually proclaimed in the
emblems and symbols and allegories of Masonry.
Finally, the thoughtful Mason realises that Masonry is mass building. It is carried on with the aid and help of
other like-minded men—indeed with the aid and help of all men who act on the conviction that the true
values of life are, in the last analysis, spiritual and not material.
The secret of Masonry is almost to be found out. All its "Work" of every kind is directed toward one goal—
the building of personal character. It is that kind of building which makes Masonry truly meaningful to the
individual Mason.
g g g
A STUDY OF SELF
(Masonic Messenger)
Our understanding of the end of study will determine the success of our search for truth.
From all around us today we read and hear that man has lost that vision which gives purpose to life. It is said
that man has become subordinate to the machine.
This may come as a strange conclusion to the Mason. Masonry is a school for the study of one's own being.
A just concern for others is the result of study of self. The fears and frustrations which are part of man's
existence will be seen in their proper perspective w. hen one understands self in relation to life.
The Mason sees himself as an important unit of society. He is not overwhelmed and this constitutes the real
measure of intellectual and cultural progress.
The study of self to be effective must include the seeking of spiritual truths, and the consciousness of one's
responsibility to develop his higher nature.
The Mason can never detach himself from his own sacred obligation, or dismiss his responsibility by placing
on the shoulders of others his own duty to live to the best of his ability.
The Mason can never detach himself from his own sacred obligation, or dismiss his responsibility by placing
on the shoulders of others his own duty to live to the best of his ability.
A study of self should cause us to think twice before we speak ill of others; to extend mercy because all men
have need of it, and to understand that the faults of others generally are our own.
g g g
GOING UP!
"Everything is going up!" Well, the rain's still coming down; there's no tax on sunshine, or the red and gold
and brown of autumn leaves, or on the snow that makes a mountain crown.
"Everything is going up!" But bird songs cost no more; no twenty per cent for luxury on the jasmine round
the door; and moonlight in my garden's inexpensive as before.
"Everything is going up!" But the price of joy's the same; it costs no more to work or sing, or fan the ancient
flame of love; and to a comrade's smile we still may stake our claim.
"Everything is going up!" Come, come, what's that you say? The things that really matter cost just the same
today. The broad blue sea, the mountain tops, the trees, the rain, the sky, they're tax exempt for ever—oh,
lucky you and I! —Author Unknown.
g g g
THE EFFECT OF WEAKNESS
Masonry should be made attractive by the personal example in daily life set by members of the Craft
themselves which, in the main, can be derived from paying due attention to the pledges which are entered
into the beautiful Ritual. It requires to be borne in mind that when a member of the Craft violates his pledges
he commits a double hurt, one against his own best interests, and the other against the institution which has
trusted him and honoured him by admission. Outsiders and even some members of the Order seize upon such
transgressors as evidence that Masonry is not what it appears to be. The Order has thus suffered in the past,
and will continue to suffer in future, just as other good institutions have suffered because of the weakness of
some of their members. Other institutions might not be justified in more carefully examining the applicant
for membership, but Masonry cannot be too careful.
The proposer and seconder, and particularly the proposer, carry a heavy responsibility in this regard, but,
nonetheless, the members of the committee who interview a prospective candidate share the responsibility,
and, if doubt exists, it should be stated and discussed. Masters of Lodges also share in the responsibility, and
should not fail to point out to members of the Lodge that the future of the Craft, and of a Lodge, largely rests
upon the exercise of due care in regard to the admission of candidates.
—"Masonic Record", London
AUCKLAND DISTRICT
BRO. V. H. SOMMERVILLE, ALMONER, O.S.M.
LODGE ROSKILL NO. 371
At the Annual Communication of Grand Lodge on November 27th, 1968, unanimous approval was given to
the recommendation of the Grand Master that the award of the Grand Master's Order of Service to Masonry
be made to Bro. Victor H. Sommerville. Bro. Sommerville was initiated into Lodge Whangarei No. 102 in
1929 and following his removal to Auckland, joined Lodge Roskill immediately after its formation in 1952,
being its first Almoner, and he has filled this office continuously since then. He became Secretary of the
Auckland Almoners' Association in 1953 and still holds that position.
At the Regular Meeting of Lodge Roskill, held on February 26th, 1969, V.W. Bro. Arthur R. White, Asst.
Prov. G.M., accompanied by several Officers of Grand Lodge, presented Bro. Sommerville with the jewel
and collarette of the Order. In making the presentation, V.W. Bro. White referred to the excellent work that
had been done by Bro. Sommerville, so faithfully but unobtrusively over a long period of years, both as
Almoner of his own Lodge and on behalf of the wider work of the Auckland District Almoners' Association.
Reference was also made to the high honour that this award confers in that it is made on the personal
recommendation of the Grand Master, that the Order is limited to 20 Brethren with not more than two new
conferments in any one year, and that it is conferred only on Master Masons who have rendered special
service to the Craft. Congratulations were tendered on behalf of Grand Lodge and of the Prov. G.M. and
hopes were expressed that Bro. Sommerville would be spared many years of good health to enable him to
carry on the excellent work which he has already been doing for so long.
Bro. Sommerville replied suitably and expressed thanks in his usual quiet, humble manner. A happy
atmosphere during the following refectory proceedings completed what must have been a thrilling evening
for Bro. Sommerville, and an evening which should long be remembered by the members of Lodge Roskill.
————
SOUTH AUCKLAND DISTRICT
LODGE ST JAMES NO. 244 TRIPLE INITIATION
Some years ago the late W. Bro. John Duncan, P.M. of the Frankton Lodge No. 58, had the honour of
initiating his three sons into his Lodge. On July 3rd, 1968, these three Brethren, now all P.M's. of their
Mother Lodge, were among the large gathering of Brethren and visitors at Lodge St James No. 244 to
witness a similar ceremony.
The W.M., W. Bro. W. Bradstreet, handed over the gavel to W. Bro. Robt Ross, P.M. of Lodge St James, for
the purpose of initiating his three sons into the Craft. A triple initiation is rare, a triple initiation in the
presence of triple initiates is rarer still, but when all the officiating officers are either close relatives or
associates in the family business the occasion must be quite unique.
Relatives who occupied the various offices of the Lodge were the candidates, father W. Bro. Robt Ross as
W.M., an uncle W. Bro. B. Boyd, I.P.M., Lodge Tawhiri No. 166, was S.W., their grandfather, W. Bro. J.
Ross, P.G.S., Lodge Ruawai No. 207, was J.W. Two uncles Bros. J. Ridley, Lodge Tawhiri, and Jim Ross,
Lodge Rangiwai No. 365, were J.D. and Asst D. respectively. Business associates were the S.D., Bro. A.
Ashton, Lodge Mangawhau No. 168, the Chaplain, W. Bro. Geo Morgan, P.M., Lodge Manakau No. 24, and
the I.G., W. Bro. Jack Burke, I.P.M., Lodge Trinity No. 360.
The standard of work was extremely high. The officiating Brethren, especially the Deacons, made light of
the difficulty of handling three candidates in a strange room after only one rehearsal, a room made smaller by
the large attendance of visitors and members. Especially noteworthy was the J.W., W. Bro. J. Ross, P.G.S.,
whose work was a model of clarity, of diction, of dignity, and of sincerity. His grandsons have a worthy
example to follow. The Ross team delivered all charges except the charge after Investiture and the Charter
Charge. The former, as is customary in South Auckland was delivered by the most recently installed Master
present. By happy chance, this duty fell upon the newly installed Master of Lodge, St James, W. Bro. W.
Bradstreet, and the latter, accordance to Lodge custom, by the Lodge Secretary, W. Bro. D. Iles, P.M. As
both these Brethren have been long associated with W. Bro. Ross in the Craft they might almost be regarded
as part of the family team.
In handing back the gavel after the ceremony, W.
Bro. Ross spoke feelingly of the gratitude he and his
team felt to the Officers and Brethren of Lodge St
James for the opportunity to perform a most
satisfying task. In reply, W. Bro. Bradstreet, Master
of Lodge St James, felt that the Brethren had been
fortunate in being able in some measure to repay W.
Bro. Ross for his long, faithful and very useful
service to the Craft, especially for his work as Lodge
Almoner.
The spirit of the refectory proceedings exceeded by
far the usual convivability and hospitality for which
St James is noted. The happiest and proudest man in
South Auckland that night was the candidates' father
and the Brethren and their visitors were determined
to make the occasion a memorable one.
It is unfortunately necessary to have to record that
one of the officiating Brethren, Bro. Jim Ross, has
since passed on. The Grand Lodge above, and to his
bereaved family, the Officers and Brethren extend
their sincere sympathy.
—J. K. S.
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RUAPEHU
ORDER OF THE SECRET MONITOR
INSTALLATION OF MANAWHENUA CONCLAVE NO. 163
On February 5th, 1969, at Palmerston North, W. Bro. W. K. Te Awe Awe, a well-known, esteemed and
respected Freemason of Manawatu, was installed as Supreme Ruler of Manawhenua Conclave No. 163. This
is the first occasion in the district of New Zealand Central that a member of the Maori race has occupied the
position of a Supreme Ruler, and no more fitting incumbent of the office could claim that distinction than W.
Bro. Te Awe Awe. The ceremony in the absence of the District Grand Supreme Ruler, R.W. Bro. J. W.
Hinemann, was conducted by his deputy, R.W. Bro. T. G. N. Carter, P.G.V., assisted by R.W. Bro. W. V.
Tremewan, P.G.V., Deputy D.G.S.R. and Officers of District Grand Conclave. The highlight of the evening
to those who had travelled considerable distances in adverse weather was the prefactory remarks in Maori of
R.W. Bro. Tremewan when addressing the S.R. — a caution to note clearly what was to follow. The newly-
installed S.R. gave all present a valuable lesson in the correct pronunciation of Maori place names describing
Manawhenua as "Omnipotent" — fittingly appropriate for one so qualified to be its leader for the ensuing 12
months.
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WELLINGTON
LONG SERVICE AS TREASURER
The investiture of a new Treasurer at Taia Lodge's installation ceremony on 29 March brought to a close a
period of 26 successive years in that office by Bro. Mark Leaman. This is indeed a remarkable and unique
achievement and one which would rarely be equalled.
Bro. Leaman, whose Masonic interests have not by any means been confined to the office he has just
vacated, can look back on those 26 years with considerable pride and satisfaction in the knowledge that he
has served his Lodge well and faithfully for such a long period.
For its part, Taia Lodge can be thankful that in Mark Leaman it had such a dedicated officer who worked
always in the best interests of the Lodge.
We salute you Bro. Mark Leaman and say thank you for your contribution to the progress of Taia Lodge
over the past 26 years.—P.H.L.
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TAMAHINE LODGE NO. 332
The regular meeting on 12th March, 1969, was the occasion for Tamahine Lodge to celebrate its 21st
Birthday. The Lodge was founded in March 1948 with 40 members but unfortunately time and circumstance
has now reduced the number of foundation members to 11, somewhat widely dispersed. However, this did
not deter our Worshipful Master, W. Bro. N. G. Bibby, from deciding that to mark the important occasion of
attaining the age of 21 years, apart from it also being his last night, he would round up the available
foundation officers and invite them to assist him in conducting an initiation ceremony by occupying their
original chair of office — the foundation members to also take part in the ceremony.
It was therefore with very great pleasure that we were able to see W. Bro. F. B. Aburn, our first S.W.
conducted to the S.W's chair, W. Bro. C. L. Partridge, first J.W. to the J.W's chair, V.W. Bro. W. D. Dobson,
P.G.C., first Chaplain to the Chaplain's chair, W. Bro. G. Glover, first S.D. to the S.D's chair, W. Bro. R. N.
Drake, first Tyler to the I.G's chair (we couldn't very well toss him outside for the night), and Bro. R. J. Neil,
first Almoner to the Almoner's chair. A lapse of 21 years was no trouble to these Brethren. A rehearsal was
not deemed necessary, and so it proved to be. They performed their duties and presented their charges with
the utmost fidelity. W. Bro. W. H. B. Johansson, a foundation member, and W. Bro. W. H. Guthrie, our first
initiate, assisted with the charges. Also present was M.W. Bro. Cuthbert H. Taylor, P.G.111., who installed
our first Master, the late W. Bro. D. McG. Jamieson, in the Chair of K.S. On the night of our constitution and
dedication 21 years ago, M.W. Bro. Taylor was invited to complete the evenings work by our foundation
members by presenting a G.L. Certificate to our newest fully fledged brother.
The refectory proceedings also played their part in the birthday celebrations and this was culminated by the
cutting of the cake, beautifully decorated with a M.M. apron, by the W.M. and the foundation S.W.
Congratulatory greetings and apologies for being unable to attend were received from the Pro. G.M., M.W.
Bro. F. W. Pringle, and the Prov. G.M., R.W. Bro. H.
G. Thom, and from W. Bro. E. A. Eyres, our first
secretary, W. Bro. R. L, Scott, our first I.G., and W.
Bro. R. C. D. Edwards, our first honorary organist.
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Rose Croix Eagles and Stars in stock at
Regalia House
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CANTERBURY
VISIT OF GRAND MASTER
COMBINED MEETING OF CHRISTCHURCH LODGES
The Christchurch City and Suburban Lodges were recently honoured by a visit from M.W. Bro. His
Excellency Sir Arthur E. Porritt, Bt. Grand Master, accompanied by M.W. Bro. F. W. Pringle, Pro. Grand
Master.
The meeting was held by Civic Lodge No. 157 at the Masonic Hall, Gloucester Street. There were present a
very large number of Grand Lodge Officers and Past Officers including M.W. Bro. A. H. C. Cavell, P.G.M.,
M.W. Bro. J. S. Hawker, P.G.M., R.W. Bro. A. F. Fisher, P.Dep. G.M., R.W. Bro. A. B. Christensen, P.Dep.
G.M., R.W. Bro. L. C. H. Suckling, Prov. G.M., R.W. Bro. E. J. Butcher, P. Prov. G.M., R.W. Bro. J. W.
Vivian, P. Prov. G.M., and R.W. Bro. A. R. Chambers, S.G.W. Also present were R.W. Bro. D. A. Munro,
Dist. G.M., and his Officers; and V.W. Bro. B. H. Tibbs, Asst. Prov. G.M., and the Officers of Provincial
Grand Lodge. The Lodge Room was crowded with Brethren from the Lodges throughout Christchurch and
the suburbs.
The M.W. The Grand Master was given a very cordial welcome by the Provincial Grand Master, Rt. W. Bro.
Suckling who said that never in the history of Grand Lodge has a Grand Master come to his position with
such fine qualifications as Sir Arthur Porritt. He pledged to the Grand Master the loyalty of the Brethren of
Canterbury; and thanked Sir Arthur for making this visit so early in his term of office.
The ceremony of the evening was the raising of Bro. George Denham Cook by the W. Master, W. Bro. J.
Loftus, and the Officers of Civic Lodge, assisted by the W. Masters of Sister Lodges. These included the
Masters of nine other Lodges.
ADDRESS BY M.W. BRO. SIR ARTHUR PORRITT
In addressing the Brethren, the Grand Master, Sir Arthur Porritt, thanked the Provincial Grand Master and all
the Brethren for their welcome to him; and that he was glad to make this first visit after his Installation. He
said that he was pleased to have with him his Pro. Grand Master, M.W. Bro. Pringle, and his Senior Grand
Warden, R.W. Bro. Chambers; and so many Grand Lodge Officers. He was grateful to Civic Lodge for
holding the meeting, and he noted with interest that many Masters of other Lodges were assisting in the
ceremony.
Sir Arthur said that he was very conscious of the honour the Masons of New Zealand had conferred on him;
and that the responsibility is a very great one. There is some difficulty in marrying the duties of Governer-
General with those of Grand Master, and he may not be able to attend as many meetings as he would like to.
He reminded the Brethren present that the next Communication of Grand Lodge will be held in Christchurch.
The Grand Master said that while New Zealand is blest by nature and its way of life, he felt that there is in
the community at large an absence of purpose in life in a number of the population. He believes that this gap
we can fill by the application of the principles of masonry. He said that we as masons do not let the outside
world know enough about Masonry. Our public relations are sadly lacking. He hopes that we will give a
much better image to the public, and he intends to keep this in mind and take it a little further during his
term.
Sir Arthur Porritt said that he had enjoyed Masonry, and takes an interest in the Charities including
particularly the Hospitals and the Schools for Girls.
He stated that the "Queen and the Craft" is one of the best toasts we have. The Royal Family have long been
connected with the Craft, and he mentioned the magnificent ceremony when the Duke of Kent was installed
as Grand Master in England, and the fine speech he made subsequently.
Sir Arthur Porritt was listened to with the greatest interest by all present; and his visit was a memorable
occasion in Canterbury.
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LODGE TAWERA No. 188
INSTALLATION CEREMONY
The Installation ceremony at Lodge Tawera, Oxford, North Canterbury, was carried out by V.W. Bro. B. H.
Tibbs, Asst. Prov. Grand Master, assisted by Officers of Grand Lodge and Provincial Grand Lodge.
The new Master is W. Bro. Stanley Bruce Stokes who is a farmer in the Oxford district. His twin brother,
Bro. Ian Stokes, of Lees Valley, is also a member of Lodge Tawera.
M.W. Bro. J. S. Hawker, P.G.M., congratulated the Master on the state of the Lodge and expressed his best
wishes to the Master and Brethren for a successful year.
The address to the Brethren was given by Rt. W. Bro. R. Hepburn. P.G.W.
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PRESENTATION TO SECRETARY
A Secretary's jewel was presented to Bro. R. C. Jones in recognition of his fine service as secretary of the
Lodge for the past 13 years. V.W. Bro. Tibbs congratulated Bro. Jones and expressed to him the thanks of
Grand Lodge for the way he has carried out his duties over a long period.
The presentation of the jewel was performed by W. Bro. G. M. Jones, son of Bro. Jones.
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OTAGO DISTRICT
R.W. Bro. W. W. Mundy, Prov. G.M. of Otago, accompanied by a large number of G.L. Officers, visited
Lodge Morning Star No. 192 on Tuesday, March 4th, the occasion being the presentation to a worthy and
highly esteemed Brother, Bro. John Gilbert Manning of the G.M's. Order of Service to Masonry.
In his remarks our R.W. Brother mentioned that Bro. Manning was known throughout New Zealand for his
attention and help to those many Brethren and Families who had been patients and/or visitors in the Dunedin
Public Hospital, an act that can and is a comfort to those who are from far afield, his tact and understanding
at all times made patient and loved one confident that they were in good hands and the writer feels sure that
any who read of this award will agree that it was surely well earned by a modest and respected Brother of our
Craft; during his association with the Almoners Association from 1949 and for several years before this date
many have come to associate Bro. Manning with the true meaning of service to Masonry; may the
G.A.O.T.U. Bless him and his loved ones with a long and happy future and many occasions when all will see
the O.S.M. decoration worn by our esteemed Brother.
W. Bro. E. Tikey accompanied by over 20 Brethren and their wives travelled to Christchurch for the
weekend March 1st and 2nd to keep alive the biannual interchange of visits between Lodge Ionic No. 212
Christchurch and Lodge Ionic No. 191 Green Island. W. Bro. A. J. G. Plank, W.M. of Lodge Ionic No. 212,
welcomed his visitors and after working a second degree on Bro. J. E. Gillan of 191, all present joined the
ladies in the refrectory where they had been well entertained during the working of the Lodge and an
enjoyable evening was brought to a close with "Auld Lang Syne."
On the Sunday an enthusiastic committee had made arrangements for a picnic day at the Ashburton Domain
and during the afternoon, farewell speeches brought an enjoyable weekend to a close with the departure of
Green Island Brethren.
W. Bro. M. H. Winter and the P.M's. of Lodge Ionic No. 191 worked a first degree at the regular meeting on
Monday, February 10th, and with three candidates our Lodge will have work for most meetings for the next
few meetings and arrangements are in hand for a combined Ladies and Brethren evening at the regular
meeting in May when after a short meeting in the Lodge Room Mrs and Bro. Allan McLeod will give a talk
and show slides of the recent world tour of their family in the refrectory and the ladies have been invited as
guests of the Lodge. —J.B.
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"Installing Masters' Guide" in stock at
Regalia House