ESTABLISHMENT MASONRY
Some years ago a writer called Anthony Sampson wrote a book called "The Anatomy of Britain". It
portrayed a complex of relationships among politicians, businessmen, financiers, churchmen and the rest,
and it was designed to show that Britain was run by an "in" group of hereditary members, most of whom had
been to the same schools. Given Britain's history since feudal times, it would not have been difficult to
prophesy that such a group would exist, although it is a wen-known fact that aristocracies have a habit of
replenishing themselves from outside. In Britain such things as competition in business and the institution of
life peerages provide the safeguard.
Elite groups do tend to establish themselves in any environment, and it is a question whether or not this is a
good thing. The protagonists of aid to private schools feel that it is not a good thing that everyone should be
educated according to the same pattern. They feel that there is, for example, a place somewhere, or ought to
be, for a full religious background, or for the teaching of such subjects as Greek. At some famous State-
supported schools it is not possible to take Greek or to take both Latin and History: but there are people who
feel that Greek is helpful for a churchman, that both Latin and History may be valuable for a lawyer. In their
eyes the State-supported schools have been found wanting: private schools, whose teachers within living
memory have been paid less than teachers in State schools have attracted parents who have made great
sacrifices to send their children there. What these parents have conceived to be the dead level of uniformity
has not appealed to them. State school teachers and parents who think as they do look forward on the other
hand to the Utopia of a classless society: it would be idle to suggest that we have it now. They dislike the
idea of an "intellectual elite", and they consider it to be in the national interest that every child, regardless of
ability, should receive education according to the same prescription. A truly classless society, if it could be
achieved, would be a magnificent consummation.
There are thus two opposed points of view, and at the moment the community is debating them hotly.
While one may concede a good deal of sense and complete sincerity to both sides, it would be unreal to
suggest that the question is an academic one. There have been in the past, and no doubt will be again, ugly
manifestations of snobbery on the one hand, countered by equally ugly signs of inverted snobbery on the
other.
Formal education is preparation for life, and not something to be made into a political football. It may or may
not be in the national interest that everyone should be educated according to the same pattern. It may or may
not be in the national interest that the teachers in the one type of school or in the other should be able to
command a higher salary. It is very much in the national interest that children, according to their ability,
should be able to receive the kind of education which will best fit them for what they have to do in life,
whether this involves going to a general-pattern school or a school with a specialised curriculum, to a
university or a polytechnic institution or immediately into business, trade or some other occupation which
does not require education beyond an elementary stage.
The welfare of the nation, which, surely, is the same thing as the welfare of the children, must come first.
It is where this consideration is lost sight of that trouble begins. Teachers' salaries no doubt are relevant: so
are parents' religious proclivities. There are arguments for and against. Ultimately what ought to prevail is
the pattern which will give the country the best educational system, with ample opportunities for every child
to develop and multiply his peculiar talents. How it is to be financed should not be determined by pressure
groups but should be determined by the State in the light of the report of a formal and dispassionate inquiry.
Teachers, it may fairly be stated, are sometimes in danger of forgetting the simple and essential core of the
matter: like the rest of us, they work for hire and their attitude is natural enough. Parents, too, are inclined to
adopt false values. To send a child to a private school for a particular kind of education is one matter: to do
so for the sake of keeping up with the Joneses is quite another. It is equally repugnant to resent the existence
of a child because he has been brought up as the Joneses have.
The establishment has its uses: there is even something to be said for the "old-boy network". Knowing
someone often results hi something important being done, simply because the one man knows the other, and
knows his word can be relied on, or even that his opinion is worth having.
This does not mean that we should aim at the creation or fostering of a group, having all the same
background, to be the arbiters and managers in every sphere of social activity. It does mean that every
individual, whatever his tastes or proclivities, should have the best opportunities we can provide for
developing them. It does mean that society may remain classless in some senses, though probably never
altogether, for any society- throws up naturally its own aristocracy, whether of birth, wealth or ability. These
are facts of community life.
Once an establishment becomes selfish and inhospitable it begins to carry the seeds of its own decay. Once
an elite relies on its position as an end in itself instead of as a qualification for service it faces becoming
hidebound and decadent. Once a majority resents the possibility of anyone climbing out of the rut it is
cultivating an egalitarianism that can only lead to death.
Is there in all this any less for Freemasonry? We think there is. In Freemasonry all are equal, meeting on the
level and parting on the square; but we admit that distinctions among men are necessary. We are supposed to
be of too generous a disposition to envy anyone his preferment: some must, of necessity, rule and teach:
others, of course, must learn, submit and obey. But we are taught also that humility, in each, in those who
rule and teach and equally in those who learn, submit and obey, is an essential qualification.
It does not do for a member of the Craft to be envious of his fellows; neither does it do for one who has
received advancement to look down upon those who have not. Perhaps the least creditable Freemason of all
is he who, perhaps almost by vote, has been installed into the Chair of K.S., ‘.ho has received the highest
honour it is in the power of his lodge to bestow, and then, barely waiting for his year as I.P.M. to elapse,
demonstrates the lack of wisdom of his Brethren's choice by simply fading away. He has, he may feel,
become a member of an establishment: no more is required of him.
Membership of an establishment does not involve a single acceptance: like most other things in this life it
carries continuing duties as well as continuing rights. If everyone in his place in society, whatever he may
make it, discharges his duties and carries out his responsibilities, there will be fewer insisting on the rights to
which they believe their position entitles them, and fewer grudging other people advantages which they
believe they themselves have been denied.
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Tracing Boards available on order from
Regalia House
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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.
L. Craven, Box 113, Hastings, Secretary, Heretaunga Lodge, No. 73.
John Dennis, Glenure, R.D., Balfour, Southland.
A. M. Jones, Garston.
C. H. A. Hiri, 9 Craighall Cres., Dunedin.
G. A. Lindsay, 18 Melrose Pl., Tokoroa.
L. L. McLauchlan, 171 High St., Dannevirke.
W. Morrow, Box 44 Ranfurly.
D. Reid, 116 Archers Rd., Takapuna, Auckland.
K. A. Richards, Antares Flats, 6 East St., Petone.
B. J. Rumsey, 43 Lynton Rd., Glen Eden,
Auckland 7.
W. F. Taylor, 184 Cameron Rd., Tauranga.
UNUSUAL DATES
The following account, written by Bro. C. C.
Marshall in the "Ohio Mason" will be read with
interest by members of the Craft. They show how
old is the trade of building and the operative
foundation from which our Craft emerged.
For the interest of our younger Brethren, here they
will find some unusual dates and incidents they might wish to study by searching for fuller accounts and thus
becoming acquainted with the age and workings of Masonry.
Ancient Welsh records tell that Prince Madoc set sail in 1172 for a voyage toward the west, or America, but
never returned, and is believed to have been lost at sea. Five hundred years later there were found Indian
tribes in Arizona and Idaho who spoke the Welsh tongue. In 1909, two Welsh miners came across an Indian
tribe in Arizona rehearsing a Masonic ceremony in the Welsh language.
In the borough records of Aberdeen, Scotland, in 1264, one man is referred to as being a Mason.
The records of the Ancient Freemasons were written on long scrolls or rolls of fabric and through the 160
years while building the Strasburg Cathedral there were many notations of their work. In one, bearing the
date of 1275, was found an account of a Masonic trial. By piecing such data together, and by doing it
carefully and cautiously, Masonic historians have been able to give a better understanding of the early
Operative Freemasonry of as much as eight centuries ago.
In 1375 there is mention of a company of Masons who rebuilt St. Machar Cathedral and from 1398 on there
are numerous references of the same kind. In 1483 were inscribed the words, "Masownys of the luge" or, as
we would say today, "Masons of the Lodge". This lodge must have been a permanent one for their records
cover a period of years and in the same location which would indicate they owned their building.
In England, during the reign of Bloody Queen Mary, Masonry was so suppressed that there appears no
record of any action until 1558 when Elizabeth became Queen and in a short time became so active that a
Master Chief was appointed for each district. Sir Francis Russell, Earl of Bedford, was in charge of the
Northern District and Sir Thomas Gresham of the Southern.
Sir Thomas Gresham superintended the building of the first Royal Exchange, the cornerstone being laid on 7
June 1566 and completed in November of 1567.
In the spring of 1578, the explorer Martin Frobisher left England to explore Canada, and after a stormy
voyage, made a landing on the coast of Labrador. One of the men kept a diary and on the date of 30 August
1578 was written: "This daye the Masons finished a house which Captain Fenton caused to be made of Lyme
and stone upon the Countess of Warwick's Island to the ende we might prove against the next yeare whether
the snow could overwhelme it, the frosts break uppe, or the people dismember the same. Also in the house
was made an oven and breade left baked therein for them to see and taste."
Apparently this was the first building of masonry to be erected on the American continent by English
Masons and beyond question of doubt the first bread baked on the continent.
A strange coincidence followed nearly 300 years later when Captain Charles Hall, a Mason from Cincinnati,
in 1861, while searching for traces of the Sir John Franklin Arctic Expedition, found the house of Frobisher
still in good condition with even the bread in the oven.
On a tomb in the Church of St. Helen, Bishopgate, is the following: "Here lyeth the bodie of William Kerwin
of this city of London, Free Mason who departed this lyfe on the 26th daye of December, ano, 1594."
In a record of an old lodge in Edinburgh bearing a date of 27 November 1599, it was ordered that all wardens
for the lodge should be chosen on St. John's Day. This was the same handwriting as that of William Schaw
whose statutes and ordinances on 28 December 1598 was a strict prohibition against cowans, which seems
the first mention of those unworthy men.
One of the earliest dates on the American continent goes back to 1605 when the French explorer, Champlain,
built a fort and attempted to establish a colony at Port Royal, Nova Scotia. Near this old fort was a burying
ground where in 1827 a gravestone was unearthed bearing the Masonic emblem of square and compasses
and the date 1606. It is believed it marked the grave of one of the workers who built the fort.
King Edward ordered all Jew s expelled from England in July 1290 and when Roger Williams went to
England to establish his colony in Rhode Island he asked the removal of the ban that they be permitted to
live in America. The word travelled to many places and among the many arrivals was a boatload of refugees
from the Barbados in the West Indies. In this group were 15 Jewish families who introduced Masonry into
Williams' colony in 1658 or nearly 80 years before a lodge of Masonry was regularly established.
A record of one of their first meetings reads: "Wee mete at ye house of Mordecai Campanal and after
synagogue wee give Abraham Moses ye degrees of Maconrie". A deed dated 28 February 1677 shows the
transfer by Nathaniel Dickens to Mordecai Campanal a plot of ground to be used as a burial place for Jews.
When workmen went to Scotland to build the Abbey of Kilwinning, they established Masonry in that country
and some of their lodges have continued for centuries since. Among these may be mentioned Edinburgh and
Aberdeen. It was in this lodge that John Skene received his degrees in 1682 and later came to America and
has been often referred to as the first regular Mason in the land. He was Deputy Governor of West Jersey.
Another name well known is that of Elias Ashmole, who was a Captain in Lord Ashley's regiment. He retired
to Cheshire and his diary states that on 16 October 1646 he was made a Freemason at Warrington. Also on
that date he says: "I was made a Freemason with Colonel Henry Mainwaring in Cheshire."
At another date he wrote: "16 March 1682, about 5 p.m., I received a summons to appear at a lodge to be
held at Mason's Hall, London. I was the senior Fellow among them—We all dyned at ye Halfe Moon Tavern
at Cheapside, at a noble dinner at ye charge of ye new Accepted Masons."
Jonathan Belcher of Boston, who was made a Mason in Europe in 1704 and returned to his home in 1705, is
said to have been the first native American to have been made a Mason.
Early in the 18th Century there was no regularly established Grand Lodge in America and it is believed there
were several independent lodges working. On the day that St. John's Grand Lodge was organised in 1733, a
petition was received, signed by 18 Masons of Boston, asking for a charter for themselves and other
brethren. This would seem to indicate by their number that they had been carrying on Masonic work
independently. In fact, it is believed by some, that a Masonic lodge may have met as early as 1720.
Under date of 5 June 1730 the Grand Lodge of England shows the appointment of Daniel Coxe to be Grand
Master of the Provinces of New York, New Jersey and Pennsylvania, but in Benjamin Franklin's
Pennsylvania Gazette of 3 December 1730 it referred to the existence of several lodge of Freemasons in the
Province of Pennsylvania. At that time Franklin was
not a Mason but a record receipt showed his
membership early in 1731.
These dates and incidents are given that our younger
brethren may know that Masonry is not merely a
social order of our modern time, but through the
history of the world it was the most progressive
organisation trying to make the world a better place
for all mankind. —The West Australian
Craftsman
USES OF THE MIND
By Leonard A. Wenz
Mind is the most valuable possession of man. "On earth, there is nothing great but man; in man there is
nothing great but mind," wrote Sir William Hamilton. Epictetus went even further, so far as to describe
reason as a "fragment of God". The word "mind" is synonymous with such attributes as understanding,
reason, judgment, sense, intelligence, memory. What we call our mind, then, is not our intellect alone but all
our feelings, conscious and unconscious, all the inner drives which guide our thinking. Albert Pike wrote in
"Mora's and Dogma", "it (mind) is all which man permanently is, his inward being, his divine energy, his
immortal thought, his boundless capacity, his infinite aspiration".
We had nothing on our minds the day we were born nor sometimes after. We inherit no knowledge but are
born in ignorance. All we know, all that we can bring into consciousness in the process of growing up is due
to the habits and attitudes of the adults about us. They see to it that our minds are well stocked with ideas,
notions, conceptions they have taken from others handed down from the past. Ever so often some individual
is aware of something that the others have not before perceived. If he lets it be known, he is perhaps stoned
as a heretic. If he gets his idea across he becomes a genius, an artist, a prophet and influences the human
mentality through all the ages.
We have some 40,000 cells in our brain, the storehouse of our mind; we are born with that number. Thirty
trillion combinations are possible through nerve fibril synapsis. This complex structure is an inheritance, and
we haven't learned to use it yet. The great part of our brain cells lie latent and unused all through life.
Occasionally, some Einstein finds a way of making use of some portions not utilised before.
Intelligence has something to do with one's capability of using the apparatus with which he was endowed at
birth. More is involved than the brain. Intelligence is a matter of awareness, of being conscious of reality and
what goes on in the world about us. We are not aware until we are awakened. The beauty of the sunset had
never been recognised until Turner put it on canvas. To Montaigne and all up to the end of the 18th century,
the mountains were a source of terror. Appreciation of their beauty and grandeur, which has almost become a
religion with some today, has happened within little more than a century.
What is housed in our brain, then, is not only our own, but others' experiences which were transmitted to us.
Only when these experiences are recorded in the cortex so that they can be recalled and related to other
experiences do they become part of what we call our intellect. What we call thinking may be considered the
process of bringing about these associations so that relationships come to our consciousness and become
useful in solving the problems of daily living.
"We do not think enough about thinking," says James Harvey Robinson, "and much of our confusion is the
result of current illusions in regard to it." He insists that we must investigate, and not ignore "all the
physiological changes which escape our notice, all the forgotten experiences and impressions of the past
which continue to influence our desires and reflections and conduct, even if we cannot remember them".
We must reconcile ourselves to novel and revolutionary conceptions of the human mind, for it is clear that
the old philosophers, whose works still determine our current views, had a very superficial notion of the
subject with which they dealt. In a word, the study of the human mind, while it has yielded valuable
discoveries that are hardly in the nature of controversy, still consists largely of the nature of theory.
Therefore, we must be careful, critical but not absolutely dismissive of any theory which has behind it a
respectable weight of scientific opinion. We are still in the phase of investigation, and have not reached the
phase of certainty, if ever we shall. We must always keep an open mind. That is the scientific way.
George Bernard Shaw once wrote: "Few people think more than two or three times a year. I made an inter-
national reputation by thinking once or twice a week." In this statement he is underlining the fact that
original or creative thinking is rare and that what passes for thought in everyday usage is normally nothing
more than stereotyped cerebration. As human beings are not pure intellects, thinking clearly is a difficult
process. "In the realm of his own thinking," says Socrates, "man is a pioneer and the life of a pioneer is
hard." It is a mistake to assume that thinking on a high level is an activity that can be carried on successfully
without any preliminary training. Modern educators are beginning to understand this in the "Pursuit of
Excellence" as part of the educational process. Thinking is as much an art, a matter of skill, patience and
training as playing the violin or attaining the pinnacle in the sports world, yet it is within the reach of many
individuals. They must, however keep away from trivialities, stock their minds with worthwhile knowledge,
know the sources of knowledge, and range freely through the wisdom of the past if thought is to be actively
produced.
—The New Age
RESEARCH LODGE CHALLENGED
It cannot often be possible for the head of the Craft in New Zealand to find time to visit a Lodge that meets
infrequently, and is one of only eight in the country. The need to make regular official visits to Craft Lodges
through-out both Islands must place the very greatest pressure on our Grand Master and his first assistant.
that one or other does so, so often each year, is a remarkable achievement. One must remember that these
Brethren have their own personal and family lives and official and business lives to live, besides travelling
constantly on our behalf and deserting their homes for our sakes. Yet despite this, we have just had the
pleasure and the stimulation of a visit from the Pro Grand Master to the Research Lodge of Wellington, No.
194.
M.W. Bro. F. W. Pringle's official evening with us in September was for all present a most interesting and
unusual experience. He was, of course, accompanied by his full escorting team from Grand Lodge, and was
received with the honours due to his exalted rank. He kindly conveyed the Grand Master's greetings and
assurance of interest in the work of all Research Lodges in New Zealand. After his reception and message of
goodwill, he handed the gavel back to the Master, W. Bro. Norman M. Elliott, P.G.S., who proceeded with
the regular work of research. This was the reading of a paper on the exercise of Masonic discipline around
the world, by W. Bro. G. C. Palliser, J.W.; and the full discussion of the preceding meeting's paper on the
establishment and operation of the Research Lodges of New Zealand, by W. Bro. S. J. Maddocks, D.C.,
P.G.S.
The experience of the Pro Grand Master in listening to the paper and to the discussion could have, perhaps,
caused him to feel that the occasion was the appropriate one for presentation of a challenge to all the
Research Lodges. The Master asked M.W. Bro. Pringle to address the Lodge and its visitors, and what he
said to us on this occasion gave us all food for thought. He challenged our Lodge, and those others of its kind
to whom his remarks could be applied, to look to our laurels. What real impact were we making on the
ordinary rank and file members of the Craft in all the Lodges of the District?
Our members had a wonderful opportunity in the selection of topics for research and discussion to make a
great wealth of knowledge available to the ordinary Freemasons of the Lodges of the District we were in. We
must be careful to see that we kept our feet on the ground, that we did not indulge in subjects too esoteric for
the majority of the members outside our research circle. He was happy to have heard two interesting sessions
that night, and this prompted him to suggest that we should consider taking the Lodge to the people from
time to time. If the research business of the evening were carried out right in the midst of a Craft Lodge in
various parts of our District on a regular basis, we would be performing a real service to the Brethren there,
in helping them achieve that desirable daily advancement in Masonic knowledge. Our Lodge would achieve
a boost in membership as an incidental benefit as our
work became more widely known, enabling us
through a snow-balling of influence to be
increasingly effective in achieving our objectives.
Our challenge was a two-branched one, then: see that
our choice of research topics was germane to the real
needs of our widely dispersed Brethren (widely
dispersed both in space and in depth of knowledge);
and that we give close attention to the various
methods of demonstrating our work to the Lodges of
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Rose Croix Eagles and Stars in stock at
Regalia House
the District, to bring our existence alive to all of those who did not know what a Research Lodge was or what
it could achieve for a wide spectrum of Craftsmen.
This challenge was well received, as we found during the informal refectory proceedings following. Clearly
it had topped off an evening that we hope may have been as interesting to our Grand Lodge visitors as we
found their presence (and their leader's challenge) was to us. For the sake of our sister Research Lodges we
report this evening at some length. We know that a number have met the challenge presented to us, though
surely none can have yet achieved all that they are capable of, and will go on to achieve. We have been
reminded that we belong to the Craft as one of its valuable possessions, and that we ought to make our work
of research a more real and stimulating thing for every member of every Lodge. We need the renewing effect
of just such challenges from time to time. We are indeed indebted to our Pro Grand Master.
—G.C.P.
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MASONIC BOND OF FELLOWSHIP AND SERVICE
By Bro. Wood Thorpe
Despite all that modern science has revealed during the present century, the world is greatly bewildered and
perturbed today. A kind of creeping paralysis has attacked the world and millions of men .have been seized
with a spirit of bitterness. What so much bewilders men is that this occurs at a time when the resources of
knowledge are greater than at any previous hour, when schools, colleges and universities are throwing open
their doors more widely, when communications between communities and nations are easier and swifter,
when intercourse between nationalities have taken more practical form than ever before experienced, and yet
in spite of this advance, mutual confidence was never so much at a discount and nations, apparently, were
never so suspicious of each other as today. It is anything but encouraging that so much of our modern
literature and teaching is filling the minds of readers with a sense of uncertainty concerning the things that
matter and are most vitally important.
This is a challenge and happily, Freemasonry has an answer to it. Its teaching is simple and direct. It urges
the observance of the sacred dictates of morality and virtue and the doing of our duty to God, our neighbour
and ourselves, which may be differently expressed in these terms: fear God, take His counsel and guidance
as revealed in the volume of the Sacred Law, carry out the Golden Rule of the Man of Nazareth, and
discipline one's serf in every detail of habit and conduct. In all this, the beauty and moral elevation of the
ritual, together with the dignity, decorum and reverence of the ceremonies, afford invaluable help.
The strength of Freemasonry lies in the fact that men of every race and tongue, men of intelligence and
goodwill, may meet in the great Brotherhoods of Freemasonry and learn the principles and tenets which bind
them together as Brothers. It is a testimony to its strength and utility that no man ever enters into the real
spirit of Freemasonry but he is better and wiser for doing so, and its prevalence throughout the English-
speaking peoples of the world demonstrates its inherent capability of producing beneficial results. Never in
the history of mankind has there been a more universal longing for the brotherly handclasp and the kindly
word than today. The beauty of high character, the usefulness of life, the force of example and the value of
true friendship are all revealed in the teaching of Freemasonry, for its precepts are wise and salutary, and its
tenets are pure and catholic. The whole symbolism of Freemasonry teaches us that we are created in the
image of God with personal attributes and individual responsibilities, and that those who are admitted to its
privileges should stand for a high standard of life.
It would be wholesome if Brethren periodically would subject themselves to a personal examination to
ascertain whether they are maintaining the high standards of the Fraternity, whether their habits of life are
weakening and how far, if at all, they are infringing on the ethics of the Order, not only as relates to daily life
but at the Festive Board, where music and song, speech and story should always be featured with dignity and
decorum, and on no occasion be injurious to the newly admitted Brethren who in their initiation have passed
through one of the most devout and impressive ceremonies in their admission into Freemasonry.
Brethren have much to gain by a periodical and personal overhaul of themselves, for the world reforms its
judgment by what it sees Freemasons are doing and to what they are giving their sanctions. It thus behoves
Brethren ever to keep this before them, so that they may peruse the path along which they can render the
greatest service to humanity.
It can never be too much emphasised that Freemasonry stands for the highest ideals of manhood and
citizenship, for rigid morality in all public and private relationships; that its mission is to give light and
inspiration to mankind, to teach the loftiest virtues always encouraging men to incorporate them in their lives
as the measure of their actions; also, as a civilising and uplifting force in the moral and spiritual development
of mankind. Freemasonry genuinely and earnestly applied makes men better husbands and fathers: wiser and
more reliable citizens, more honourable men in every relationship of life. Freemasonry is a "spirit that lives
throughout, vital in every part". As the builders of old benefited humanity by providing shelter and
protection from the vicissitudes of the seasons, so one of the purposes of Freemasonry is to shield and protect
men from the evil forces which beset them from within and without.
Freemasonry creates friendship, makes provision for the relief of poor and distressed Brethren, protects and
cares for the widow and orphan, inculcates reverence for Almighty God and stimulates the development of
social virtues to dignify and adorn human nature, thereby encouraging mankind to live a peaceful and happy
life and is thus a vital and living force, a potent influence for nobler deeds, for higher thoughts and for
greater achievement in the broad field of human life.
When men of intelligence are brought face to face with genuine Freemasonry, they cannot do other than love
it. Practised in every phase of life, it commends itself to the inner spirit and consciousness of all who witness
it. Masonry builds on the fact that we are made for one another, that the lives of Brethren fit into one another
like the stones of a temple, and that they find the real meaning of life in fellowship, becoming thereby united
in the strong bonds of charity, friendship and brotherly love, thus honouring God and bringing blessing to
mankind.
—Masonic Record
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WHAT MASONRY IS TO ME
(Editor's note: This article is taken from a talk delivered by Brother C. W. Meyer, P.M., to his
Lyons Lodge 195, Schulenburg.)
Just what is Masonry?
Volumes have been written by men who have made a life study- of Masonry and yet no two men can agree in
detail on the practical application of Masonry. Of course, there are certain principles and beliefs on which all
Masons must agree, but even these may vary to some extent in different Jurisdictions.
One thing is certain. All men must believe in the Deity and we must also believe in the immortality of the
soul and in the authenticity of the Holy Bible.
If you were to ask me what Masonry is, I would refer you to our Constitution and By-Laws. But again, just
as men may differ in the interpretation of the Scriptures or the Constitution and laws of our nations, just so
Masons may differ on the interpretation of our Masonic laws when it comes to their practical application.
Masonry transcends all political or religious issues. We meet as Brothers regardless of our political views,
our religious faith, our nationality or vocation, regardless of wealth or social position. Here we act by the
plumb. Straight up and down, leaning in no direction. Here we part upon the square, true and loyal to each
other, and because we respect each other's rights and opinions in those things, we do not discuss them in the
Lodge room.
Today as Speculative Masons, we are builders of character and integrity. Our purpose is to stimulate
friendship, harmony and brotherly love, to promote the happiness of mankind and avoid dissention and
disagreement.
This doesn't mean we must steer clear of all political and religious issues. On the contrary, Masons have
always been active in political, religious and civic affairs but only as individuals and not as Masons.
Our obligations are binding on us from the time we take them until we are laid beneath the silent clods of the
valley. They are solemn and sacred, not something which we can cast aside.
The Bible teaches us that God is good, God is righteous, God is just, God is kind, God is merciful and God is
love. Knowing what God is and believing in Him as all Masons have professed they do, then it follows that
we believe in all of those virtues. And if we really believe in them, then we will also apply them in our
dealings with our fellowmen. If we do that, then we will all work together and not against each other. A
country prospers and continues to exist directly in proportion to how much those virtues are applied.
Why mention all this? It has a direct bearing on why I think Masonry is so great and why it has meant so
much to me.
Masonry has been a source of self-respect to me. Masonry also gave me confidence in myself in discovering
that I could do things I had no idea I could do. It taught me tolerance and humility . . . tolerance in that I
learned to respect the rights and abilities of others and humility in the blunders I made in the Degree work.
What I cherish most in Masonry is fellowship—good, clean wholesome fellow ship with men you can trust.
How much of all this could I have enjoyed if I had not attended Lodge fairly regularly? I think very little.
When a farmer plants his seed and it comes up, he keeps cultivating it until it matures so that the weeds will
not get the upper hand and choke it. It is the same with Masonry. We have to keep cultivating it. A Brother
who attends Lodge as regularly as he can gets more out of it than the one who doesn't.
Masonry doesn't expect us to be saints, although we should strive for it. All we can do is to be fair and square
with each other to the best of our knowledge and ability. We can worship and pray to God alone, but we can
only serve Him through our fellowman. —Brother C. W. Meyer
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EDUCATION
An educated man is not one whose memory is trained to carry a few dates in history—he is one who can
accomplish things. A man who cannot think is not an educated man, however many college degrees he may
have acquired. Thinking is the hardest work anyone can do—which is probably the reason why we have so
few thinkers. There are two extremes to be avoided; one is the attitude of contempt toward education, the
other is the tragic snobbery of assuming that marching through an educational system is a sure cure for
ignorance and mediocrity. You cannot learn in any school what the world is going to do next year, but you
can learn some of the things which the world has tried to do in former years, and where it failed and where it
succeeded. If education consisted in warning the young student away from some of the false theories on
which men have tried to build, so that he may be saved the loss of time in finding out by bitter experience, its
good would be unquestioned. Henry Ford
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5958 A.L. (ANNO LUCIS) YEAR OF LIGHT
Freemasons often give a year a Masonic designation. Thus 1958 A.D. Masonically becomes 5958 A.L. This
is alone peculiar to the Fraternity and we find this practiced quite regularly on official documents of the
symbolic craft. This is brought to the attention of the Iowa symbolic lodge on the issuance of a Fifty Year
Certificate.
Why is such a designation made? The Masonic era is said to have begun at the creation of the world. This
date has been arbitrarily set at 4000 B.C. when God said, "Let there be light!" Masonically, 1958 A.D. (Anno
Domini, the year of our Lord) would be (1958 plus 4000) 5958 A.L.
The use of a Masonic year is symbolic even as numerous other phases of Masonry are symbolic. It is a fact
that we give a year a Masonic connotation but the explanation of the custom is dependent on history,
tradition, and, no doubt, some legend. So the use of some caution prompts us not to put too literal an
interpretation on the symbolism of the Masonic year. Accept it for the symbolism, apparent and implied.
Brother H. L. Haywood, in 1951, wrote:
"Royal Arch Masons use a calendar in which the years are calculated from the date on which Zerubbabel
began to build the second temple. Since this was 530 years Before Christ (B.C.), a current year is found by
adding 530 to it, so that 1950 becomes 2480 A.I. These initials stand for Anno Inventionis, the Year of the
Discovery.
"Scottish Rite Masons, like those of Ancient Craft lodges, begin their era with the Creation but in doing so
employ the Jewish chronology. Since it dates the Creation as 3760 B.C. the year 1950 would become in the
Scottish Rite reckoning 5710 A.M., or Anno Mundi, the Year of the World."
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CANTERBURY
The St. Augustine Cryptic Council held its Installation meeting Ill. Comp. James Rayner was installed as
Thrice Illustrious Master, Ill. Comp. G. R. Stevenson as Deputy Master and Ill. Comp. W. A. Ruddiman as
Principal Conductor of Works. R. Comp. E. J. Butcher, Grand Superintendent of Canterbury, attended
officially. The ceremony of Installation was conducted by M.I. Comp. A. J. Hendry, P.G.Z., and Grand
Chapter was represented by M.I. Comp. R. Hepburn, P.G.Z.
Royal Canterbury Preceptory of Knights Templars held its Installation meeting on 31 July when Bro. Kt. E.
J. Wilson was installed as Eminent Preceptor by E.mt. Kt. Dr J. W. Avery, Provincial Sub-Prior. The toast of
the Eminent Preceptor was proposed by Emt. Kt. Dr R. Hepburn.
The Installation meeting of the Prince of Wales Royal Arch Chapter, No. 31, was held on 20 August when
Ex. Comp. John Forster was installed as First Principal by R.E. Comp. E. J. Butcher, Grand Superintendent
of Canterbury. Ex. Comp. Arnold Evans was installed as Second Principal and Ex. Comp. George Bryant as
Third Principal. There was a very large attendance of Grand Chapter Officers. Grand Chapter was
represented by M.E. Comp. R. Hepburn, P.G.Z. An address on the Jubilee Scholarship Fund was given by
M.E. Comp. T. A. Fletcher, P.G.Z. (of Wellington), an old friend of the First Principal, who attended
specially for the occasion.