The Festive Season
No church is established by law in New Zealand as the national church, and Freemasonry belongs to no

church in particular, nor, indeed, to any religion. A Mason, on the other hand, "is obliged, by his tenure, to

obey the moral law; and if he rightly understand the art he will never be a stupid atheist nor an irreligious

libertine. He, of all men, should best understand that God seeth not as man seeth; for man looketh at the

outward appearance, but God looketh to the heart. A Mason is, therefore, particularly bound never to act

against the dictates of his conscience. Let a man's religion be what it may, he is not excluded from the Order,

provided he believe in the glorious Architect of earth and heaven and practise the sacred duties of morality. .

. ."

These words from the Antient Charges are worth a thought at Christmas time. As neither Christianity nor any

Christian church can speak for the Craft the Craft cannot put itself in the position of a wholly Christian

organisation. The days of which the late Bro. Rudyard Kipling wrote may be gone—days when side by side

in the same lodge might be seen open several different versions of the V.S.L.—the Bible, the Old Testament,

the Vedanta. The Koran, the Zendavesta. It is still possible for a Jew to be obligated wearing his cap, being

sworn on the Old Testament, that part of the Bible which he accepts as his V.S.L. It is still possible for a

non-Christian, a non-Jew, who is a member of some quite different religion, to be received into New Zealand

Freemasonry after swearing on a volume which no one else in the community regards as authoritative. Even

today, perhaps most of all today, the Craft does not attempt to herd men all into the same pen, does not

presume to apply religious pressure to make men all conform to the same discipline, but instead provides a

meeting place where all can join, respecting what they do not accept. "Thus masonry is the centre of union

between good men and true, and the happy means of conciliating friendship amongst those who must

otherwise have remained at a perpetual distance."

Although Masonry today is not Christian, the community in which we live is primarily Christian, in

profession more than in practice perhaps, but Christian far more than anything else. Moreover the calendar of

society is organised on the basis of the feasts of the Christian year—organised, that is, so far as holiday

observance affects our secular life. Easter, a feast which only the Christian accepts, is one of the times when

business houses close down. Christmas is another. Business houses do not close down for the feasts of other

religions.

One of the contributions which the Masonic Craft makes to society is its advocacy of tolerance and

acceptance of other people's points of view. Considerable care should be taken not to impose excessive

strain. The Craft must never be turned into a purely Christian organisation, as, in effect, it has been in certain

jurisdictions, nor into a purely white organisation. Freemasonry is a traditional organisation and we are only

the temporary custodians of Masonic truth: it is not for us to pervert the organisation from its original

purposes and methods of operation.

Masonic tolerance is to the fore when Christmas carols are sung in the refectory to celebrate the birth of a

Messiah not accepted by all the Brethren. This is something of which the Craft can be enormously proud, for

the division is one of the greatest depth; and it is most certainly not one to be forgotten or taken for granted.

From our peaceful carol singing we can all derive a lesson of peace and good will which, if it were to spread

over all quarters of the globe would reduce human unhappiness to a degree at which we can only guess.

These things being accepted, "The New Zealand Craftsman" can properly and without offence, and with the

greatest cordiality, wish all its readers a happy Christmas: the "Craftsman" hopes also that all Freemasons

wherever they may be may give and receive more kindness in the year to come than they have given and

received in the year which now draws to its close.

The great difference between the real statesman and the pretender is, that the one sees into the future, while

the other regards only the present; the one lives by the day, and acts on expediency; the other acts on

enduring principles and for immortality.

—Burke

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Author Unknown

"It's not what you learn, it's not what you teach,

Nor things you remember, nor things that you preach.

It's actions that count, not what's in your head,

For Faith without work, is Faith that is dead."

The fellow who lives in the past is sure to fail. No one

has ever backed into prosperity.

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BY WHAT SIGN

The popular or outside world always seems to be curious regarding how a Freemason can be distinguished.

The manner is really a simple one, because the proper way by which a brother can be recognised is by his

conduct in life. It should be the sign of a constant endeavour to live a good life, in which respect

Freemasonry does much to help those who are obedient to its precepts. It inculcates the useful lesson of

natural equality in man, and teaches a man to be tolerant of his fellows, to help the needy on their way, to

offer consolation to the afflicted. To preserve a chaste life, to sail o'er the seas of human passion without

quitting the helm of rectitude, and in all works to have eternity in view. Masonic signs are really secret in

that they are cherished in the heart, but they can also be made plain to everyone by kindly charity and by

genuine endeavour to be of more extensive service to mankind.

—Masonic Record

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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.

L. Craven, Box 113, Hastings, Secretary, Heretaunga Lodge, No. 73.

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.

W. F. Taylor, 184 Cameron Rd., Tauranga.

W. W. Henderson, 6 High St., Masterton.

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Masonry and Christmas
By Bro. Leslie E. Kitchen

Of all the traditional festivals observed by English-speaking people wheresoever dispersed over land or

water, that of Christmas takes premier place.

Amidst the snow-swept wastes of the silent South, the gallant brotherhood who followed that epic quest with

Scott found time to relax and to celebrate with an almost pathetic solemnity, striking a common chord with

those at home. Upon remote frontiers, and in isolated settlements abroad, the day is sacred to the

contemplation of family ties, and to thoughts of the Homeland. Here in Britain the spirit of rejoicing

permeates our very habitations, be it the stately ancestral mansion of the nobly-born or the cheerless cell of

the wrongdoer. In some degree, all at this season are endowed with the spirit of charity and tolerance. Even

upon the battlefields of aggression, it is possible for hostilities to become lukewarm. Actual fraternising may

be impossible, but it is not unknown, at this season, even for an enemy proclaimed to take upon himself

some of the attributes of humanity. In short, the festive season provides us with an opportunity to spend a

brief spell in an utopian atmosphere of universal goodwill.

The mists of antiquity withhold from our knowledge both the manner in which, and the reason why,

Christmas obtained such a high degree of importance. We are fairly safe to assert that the manner in which

the feast was regarded was such that its Christian significance was the primary consideration. The general

feeling of being at peace with all mankind would naturally follow from the manner of the observance, which

in those days of relative unenlightenment would necessarily be more physical than spiritual in character. The

reason w by this particular time of the year should be selected, is not difficult to conjecture.

The coming of Christianity found this land of ours given over either to primitive agriculture or to hunting,

the proportion depending, of course, upon the density of population in the particular locality. Both these

occupations would afford little occasion for leisure during any but the few mid winter weeks when the length

of the day together with the severity of the weather, would cause man to reduce his outdoor activities to the

minimum. At such a period, the home life would become more valued than at other times of the year, so that

of all his worldly possessions, man regarded his hearth as his most cherished. It therefore becomes obvious

why any religious observance which happened to occur at such a time would be identified with the comforts

of the fireside, and the pleasure of domestic existence.

At any early stage of civilisation, the essentials of life have only been won from the land, the forest, or the

wild beasts, by the expenditure of considerable manual toil, with the result that a brief respite from the

labours of the day, together with the establishment of a fresh, though only temporary, centre of interest must

have been highly recreative in character. It is, therefore, not unreasonable to suggest that at Christmas, the

pleasures of the table having been disposed of, man found time for some contemplation; possibly his only

conscious attempt at introspective thought throughout the year.

We can readily imagine the manner in which he might have tried to puzzle out his place in the scheme of

things, the relationship with which he stood

towards his associates, the dependence of his

family upon his labours, the manner in which they

fulfilled their obligations towards him, the causes

of enmity between himself and certain of his

neighbours, and lastly, the value of his friendship

and co-operation with others. The outcome of any

such chain of thought would surely be an

appreciation of the value of fellowship, together

with a realisation of the negative effect of being at

variance with others. A little thought having shown

friendship to be more productive of gain than

enmity and ill-feeling, man thus would see the

desirability of repairing needless differences, and

the establishment of goodwill for the future.

The British race has won for itself the doubtful

reputation of being singularly undemonstrative as

far as its affections are concerned. Surely this

national aloofness breaks down with the coming of Christmas. If only for once in the year, at this season we

allow the manifestation of sentiment to shine through the reserve of conventional austerity.

Call him the Common Man, the Little Man, Everyman, the human unit of industry, a rather pathetic, and

maybe threadbare, personification of integrity, sets off to the city with exactly the same dignity of carriage

and seriousness of purpose, every morning of the year, but in the evening his homecoming is somewhat

softened as the festive season becomes imminent. It may be the effect of the numerous parcels he is carrying,

the sight of a Christmas tree in a railway carriage, the necessity for dodging a toy-peddling Santa Claus on

the kerbside, the seasonal welcome which surely is more than commercial, extended by those brilliantly-

illuminated shop windows, the joyous sound of bell and carol, the thought of the box of cigars towards which

he has subscribed for the head of his department, the ecstatic enthusiasm of the youngsters; there is an

intangible excitement abroad which he has known all too many times before, but which seems to have been

absent during the rest of the year. The strife of getting and spending seems, for a brief space, to have been

thrust relentlessly aside. This is the season of peace and jubilation; a temporary halt in the bustle of progress;

an armistice of brotherly love and of goodwill. It is like the frosty air itself, so clear, clean and heaven-like.

All is so wonderfully joyous, so beautifully charitable, so majestically British.

What could more closely approach the spirit of Masonry than that shown by the popular and uninstructed, at

this season? Truly, for a few hours, a condition of harmony prevails; and in his surfeit of this world's good

things, the average being is undeniably in charity with all men. After all, there is a great deal in what is

termed the Christmas Spirit which we as Masons are trying to perpetuate during the whole of the year. May

we be permitted to flatter our vanity to the extent of believing that for a few days our brother in the street,

without being aware of it, is practising some of the highest tenets of our exalted Craft? It cannot be denied

that the combined effect of so many engaged in a similar laudable manner, is overwhelming.

The kindly cheer of Christmas is, after all, but a popular interpretation of what is to be understood by good

fellowship and a happy society. It may not seem particularly Masonic in the manner of its expression, but

judging by the results it is not bad Masonry. Cannot we, with all the advantages of our Masonic philosophy,

regard Christmas as a festival of Brotherly Love, designed to encourage us to persevere in our spiritual

endeavours until the whole world is labouring at the erection of a common Temple of Brotherhood? May we

not seek to identify the terms Brotherly Love and Goodwill?

By so doing, we are enabled to interpret anew the message of the angels at the Bethlehem. By the universal

reign of Brotherly Love shall Peace come upon the nations of the earth. Our teaching shows the way. Our

Masonic ambition holds before us an ideal. The spirit of Christmas shows its practicability. We have only to

keep going.

—The Freemason, London

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THE CANDIDATE

When- a man first becomes interested in Freemasonry it is usually because he has heard about it from friends

or relatives he knows are members. Sometimes he makes tentative inquiries about joining because he has

seen the local Masonic hall, wonders what goes on in there, and is desirous of satisfying his natural curiosity.

Whether his interest is maintained after he has become a member is entirely dependent on several factors.

The first of these is quite obviously whether he himself is a "fit and proper person". Another is the attitude

taken towards his progress in the Craft by his new brethren. If he is not, in every way, fit to be a Mason, he

should never have been proposed in the first place. If he is, he will still drop out later on unless he has been

impressed by his initiation and the subsequent ceremonies, and unless he is given help and guidance by his

brethren. Napoleon is reputed to have said that "there are no bad soldiers, only bad officers" and the same

remark can be applied to Masonry. Then again, the candidate may become disillusioned because he finds

himself in the company of brethren who are in higher or a lower social station than himself. This should not

occur but, unfortunately, it sometimes does and therein lies unease.

Freemasons do not solicit new members. It is forbidden. Very few Masons see a proposal form after they

have filled in their own, but this is what every new candidate declares:

(a) My application is entirely voluntary.

(b) I do not expect or anticipate any pecuniary benefit as a consequence of my being a member of the
Craft.

(c) I am not and have not been in any way connected with any organisation which is quasi-Masonic,
imitative of Masonry, or regarded by the Grand Lodge as irregular or as incompatible with the

Craft.

Freemasonry is not for the masses and was never intended to be. Very few men, unless they are prepared to

devote a lot of their time and thought to what is sometimes very abstruse Masonic philosophy, ever reach

what we might call a complete understanding of our peculiar Institution. It is about as difficult to reach a

finality about the meaning of life itself, because Masonry is about life, and death.

Now, let us get back to the candidate and what he may expect when he joins us.

In the early days, when our Masonic forefathers were operative Masons, fashioning with their hands and

tools the scones for the great cathedrals, churches, castles and other buildings throughout Europe, they

usually had a large shed or building near to their place of work. Here, they not only probably slept and

laboured but, when labour ceased, turned to refreshment, conversation, and such social amenities as were

then available to them. The Entered Apprentice took his place among the more experienced Craftsmn and, no

doubt, was allowed to speak his mind when the occasion demanded. It was a rough sort of world in which he

was learning his trade. The candidate in modern Masonry first becomes an Entered Apprentice and can

expect something similar, although the usages of the Mason tools are not now applied to stones but to our

morals. After the labour of a modern Lodge is over, the gathering becomes an assembly of gentlemen dining

together ceremoniously.

As he progresses in the Craft he has joined, the candidate can expect to be asked to play an ever increasing

part in the efficient running of his Lodge and to serve it according to his gifts and ability.

Earlier in this editorial, we mentioned the candidate who eventually drops out for various reasons, and there

appear to be all too many supposed reasons. In the last issue of this Newsletter we showed that, in 1968,

there were 7,402 lodges on the register of the United Grand Lodge of England alone—no doubt there are

many more now. Multiply this figure by a basic 100 members and you will get nearly three-quarters of a

million Freemasons under the English Constitution. Somewhere we have read that there are about 61/2

million Masons scattered over various parts of the world, mostly in America. What a powerful and vital force

for good that could be if it only could be properly harnessed.

Instead, we are faced (as are most other organisations with far less attraction than Freemasonry) with

frightful wastage in the form of apathy and absenteeism. Why is it? Perhaps we tend to do too much looking

over our shoulders at our past and not enough looking straight ahead at our future. Perhaps we e need to

shrug off any complacency we may have, do more forward thinking, and get down to some solid hard work

for our Craft and our Lodges.

This is where our candidates can help, but we must continue to be selective if we are to prevent the

continuance of the present wastage in membership. Far better a small Lodge of keen Masons than a large

unwieldy Lodge of so called "knife and fork Masons".

Our future poses a great many problems. If we can realise that the chief enemies of Freemasonry are apathy

and complacency, and if we are prepared to roll up our sleeves and do something about these twin evils, then

perhaps we shall build an organisation which will be what we all desire—and will then deserve.

—Rewa Lodge of Viti, No. 2238 E.C., Newsletter, 20/6/69

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"THAT MEN ARE STRANGERS"

A wise man has said: "Here lies the tragedy of our race—not that men are poor, all men know something of

poverty; not that men are wicked (who can claim to be good? ); not that men are ignorant (who can boast that

he is wise?)—but that men are strangers."

One of the finest tenets of Freemasonry, taught in every line of its rituals, found in every precept of the

Crafts, and constituting one of the fundamental principles of the fraternity, is that men should know each

other and cease to be strangers. Thus Freemasonry seeks to "conciliate true friendship among those who

might otherwise have remained at a perpetual distance."

We may attach a deeper significance to men really knowing one another than is to be found in acquaintances,

and value them as friends and brothers, yet they are strangers to us unless we are in time with their ideals,

their aspirations and their views—not necessarily in accord with them, but with a broad and sympathetic

tolerance and respect for their viewpoints. More than mere tolerance is required—to know a man we must be

able to see with his eye, judge with his heart and mind and respect his views as we do our own.

Here lies the factor that keeps us strangers to each other. Whether it be in business, religion, politics or in any

of the varied activities of life, we find it difficult to concede to others what we demand for ourselves, the

right to exercise freedom of thought and action. Nations engage in war, races persecute each other, religions

condemn each other and individuals quarrel because they do not know each other. We determine in our own

minds what is right and what is wrong and then seek to force our conclusions upon our fellow creatures.

This is a mission of the institution of Freemasonry—to make men know each other, understand, respect and

sympathise with their fellow creatures and to grant to all the right of self-determination and liberty of

conscience.

—The Freemason

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The best executive is the one who has sense enough to pick good men to do what he wants done, and self-

restraint enough to keep from meddling with them while they do it.

—Theodore Roosevelt

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Rose Croix Eagles and Stars in stock at

Regalia House

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INTIMATIONS OF DESTINY

The soul has need of pauses of repose—intervals of escape. not only from the flesh, but even from the mind.

A man of the loftiest intellect will experience times when mere intellect not only fatigues him, but amidst its

most original conceptions, amidst its proudest triumphs, has a something trite and commonplace compared

with one of those vague intimations of a spiritual destiny which are not within the ordinary domain of reason.

The soul has a long road to travel—from time through eternity. It demands its halting hours of

contemplation.

—Bulwer-Lytton

NORTHLAND

ANNUAL INSTALLATION, KAITAIA LODGE, No. 361

Brethren from as far south as Foxton and as far north as Kaeo gathered in Kaitaia for the 20th Installation

Meeting of Kaitaia Lodge, No. 361. Bro. Charles Malcolm Haybittle, who had served as Secretary for 12

years was installed as the 20th Master of the Lodge before a distinguished gathering of Grand Lodge Officers

and members. R.W. Bro. Trevor J. C. Smith, Prov. Grand Master, Northland District was the Installing

Master and V.W. Bro. A. E. Carson, Asst. Prov. G.M., conducted the Board of Installed Masters. V.W. Bro.

Albert E. F. Williams was the Director of Ceremonies. These three popular Grand Lodge Officers were ably

supported by the cream of the Northland District Grand Lodge. V.W. Bro. H. H. Pickard, P.G.W., was heard

with great interest during the ceremony; V.W. Bro. D. A. Finlyason, P.G.D.oC., presented the Grand Lodge

Warrant, the Book of Constitution and the Lodge's By-laws; Bro. Haybittle was addressed by R.W. Bro.

Wallace Calder, P.Prov. G.M.; the Wardens by W. Bro. R. T. Cleave, P.G.B.B. and the Brethren by R.W.

Bro. Harold T. Donaldson, P.Prov. G.M. W. Bro. A. A. Tetley, G.S., was Senior Warden and W. Bro. R. H.

A. Shutt, G.S., was Junior Warden, while W. Bro. E. J. White, P.G.S., was Inner Guard. The two Presenting

Officers, long standing friends of Bro. Haybittle, were W. Bro. F. W. Edgeley, P.D.G.W., P.M., The Star of

the North Lodge, No. 1647, E.C., and W. Bro. E. L. McGee, P.D.G.W., PM, The Zealandia Lodge, No 2702,

E.C. Other personal friends presented the Working Tools; W. Bro. K. C. H. Nogat, G.S., P.M., Lodge

Papatoetoe, No. 227, the 1°; W. Bro. R.W. Somerville, P.M., The Eden Lodge, No. 1530, E.C., the 2°; and

W. Bro. W. L. Knight, W.M., The Mangonui Lodge, No. 78, the 3°.

It is the custom of Kaitaia Lodge, No. 361, on such occasions for the Brethren to have their wives with them

at supper and in a hall hired for the purpose, some 88 Brethren with their wives sat down to a banquet

arranged by Mrs Haybittle and a band of devoted helpers. Two especially invited guests, Mrs Peggy

Matthews, niece of the first Master of the Lodge, and Mrs Jane Biddle, entertained the womenfolk with

playing and singing during the earlier part of the evening whilst the Lodge was at work, and so popular were

they that the Master was later taken to task by his Brethren for not having arranged for these two delightful

ladies to entertain during the banquet itself. The toast list followed the accepted pattern. The Master, in

proposing the toast to Provincial Grand Master and other Grand Lodge Officers, Past and Present, pointed

out that although the toast was called a toast of obligation that did not mean that it was honoured with any

less enthusiasm, rather the contrary. He said that in drinking the health of the many eminent men who had

occupied high official Grand Office we not only expressed our admiration of them as men, but we also

testified our loyalty to the Grand Lodge itself. Like everything ease in Freemasonry, he said, Grand Lodge is

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Rose Croix Eagles and Stars in stock at

Regalia House

a symbol of something of the utmost importance. It symbolises that unity of purpose that unites Freemasons

all over the world in a common bond of brotherhood, and it fitly represents that happy blend of equality and

sequence of official rank that is so characteristic of Freemasonry.

R.W. Bro. Smith's response was in his usual inimitable and witty style. W. Bro. R. H. A. Shutt, G.S., who

was one of Bro. Haybittle's sponsors when he entered the Craft, proposed the toast of the newly installed

Master with an outline of his Masonic career and his attainments in the world of Masonic literature. Bro.

Haybittle's reply was mainly one of thanks to those who had helped him over the years to attain his enviable

position in the Lodge, and he gave particular thanks to his wife who from the beginning had been his

strength. "Our Visiting Brethren" was proposed by Bro. W. G. Lawson and responded to by W. Bro. K. C. H.

Nogat, G.S., on behalf of the New Zealand Constitution and by W. Bro. S. P. Johnason, W.M. of The

Zealandia Lodge, No. 2072, on behalf of the English Constitution. V.W. Bro. A. E. Carson, Asst. Prov.

G.M., whose popularity amongst the ladies is the subject of much friendly banter by his fellows, proposed

that toast and it was replied to by Mrs Haybittle.

Greetings were given by 18 Lodges: Mangonui, No. 78; Ohaewai, 101; Whangarei, 102; Ohinemuri, 107; Te

Awahou, 133; Marsden, 169; Titirangi, 204; Papatoetoe, 227; Kaikohe, 255; Katikati, 295; Kororareka, 304;

Rawene, 327; Westmere, 333; Kerikeri, 402; Hatea, 431; Eden, 1530, E.C.; Star of the North, 1647, E.C.;

Zealandia, 2072, E.C. Cablegrams and telegrams of greetings and congratulations were received from the

United Kingdom, America, Canada, Australia, Fiji, Denmark and Holland as well as from Auckland,

Hamilton, Hastings, Napier, Wellington, Blenheim, Nelson and Christchurch.

With the Tylers' Toast a memorable evening came to a close.

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WEI.LINGTON

LODGE HOROWHENUA, No. 135

INSTALLATION MEETING, 6 SEPTEMBER 1969

Before a gathering of 169 Brethren, including 20 visiting Masters, the Pro Grand Master, Most Worshipful

Bro. F. W. Pringle made a presentation of a 50 Years' Service Jewel to Bro. A. C. Kennerley, Almoner of

Lodge Horowhenua.

In expressing the appreciation and thanks of the Brethren to Bro. Kennerley for his long and loyal service to

Freemasonry, Most Worshipful Bro. Pringle recalled that Bro. Kennerley was initiated into Freemasonry in

the Lodge of Light, No. 454 I.C., in December 1918, and also that he holds the Office of Almoner in another

Masonic Order, and as well as being Secretary of the Wellington District West Coast Almoners' Association.

Most Worshipful Bro. Pringle congratulated Bro. Kennerley and thanked him most sincerely for his Valued

work, not only for the local Lodges but for the Craft in general.

In his reply Bro. Kennerley thanked the Pro Grand Master for his words of thanks and expressed the

satisfaction he derived from performing this necessary and worthwhile duty.

The principal business of the evening was the Installation of Bro. Chris Richards, S.W. into the chair as

Master of Lodge Horowhenua, and the investiture of his Officers. The ceremony was carried out most ably

by V. Wor. Bro. H. T. Girdlestone, Asst. Prov. Grand Master, who on this occasion was accompanied by 28

Grand Lodge Officers. The Address to the Master was given by Most Worshipful Bro. F. W. Pringle.

The Brethren then adjourned to the Refectory where the Brethren of Lodge Horowhenua entertained their

visitors at an Installation Dinner. In his reply to the Toast to the Pro Grand Master, Most Worshipful Bro.

Pringle stated how happy he was to be back again in Lodge Horowhenua, and recalled some humorous

incidents during his previous visits. He concluded by reminding Brethren of their obligations as Freemasons.

Wor. Bro. Richards, in his reply to the Toast to the Master recalled his former associations with Most

Worshipful Bro. Pringle in pre-war Territorial days and delighted the Brethren with anecdotes of those times.

—J.T.D.

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LODGE OF FRIENDSHIP, No. 353, TRENTHAM

"FATHER INSTALLS SON"

The large attendance of 170 Brethren who assembled at Lodge of Friendship, No. 353, at Trentham on

Saturday 27 September last witnessed a ceremony of great interest when, in the presence of M.W. Bro.

Pringle, Pro G.M. and a large contingent of officers of Grand Lodge, some 30 visiting Masters and visiting

Brethren from near and far. V.W. Bro. C. E. Tanner, P.G. Lec. installed his son Kevin into the Chair of King

Solomon.

M.W. Bro. Pringle on being received handed the gavel to V.W. Bro. Tanner as installing Master to conduct

the evening's ceremony. Included, too, in those officers taking part was the new Master's brother-in-law,

Wor. Bro. J. V. Moss, Master of Lodge Whetu-Kairangi, No. 201 who presented the W.T's in the third

degree.

Among the many visitors were four officers of Grand Lodge from Taranaki as well as R.W. Bro. R. Sturmey,

Asst. Prov G.M. and W. Bro. J. Lind, P.G.S., of the Irish Constitution from New Plymouth. Others included

R.W. Bro. Sir Edwin Hicks, P.G.W. (N.S.W.), W. Bro. R. Easthope, Master of Lodge Scinde Centennial, No.

405, Napier and W. Bro. R. Mayhead, Master, Lodge Okato, No. 349, Taranaki. In the remarks by the

Installing Master grateful thanks were particularly expressed to R.W. Bro. Harold Thom, Prov G.M., for his

kindness in making it possible for such a privileged event to take place.

The refectory proceedings were of a high order. The new Master, who is a dairy farmer, was forcibly

reminded of the operative side of his work—the room being decorated with milking machines, bales of

straw, forks, milk cans and other products of a dairy farm.

The toast to the Pro Grand Master was proposed by the Wor. Master and in reply M.W. Bro. Pringle gave an

interesting and inspiring account of Masonic affairs and the general state of the Craft.

W. Bro. E. Whiteacre proposed the toast to V.W. Bro. Tanner, Installing Master and Officers of Grand

Lodge paying tribute to their untiring efforts which were an inspiration to all members of the Craft and

invited all to review their own contribution.

W. Bro. H. St. Johnston proposed the toast to the Wor. Master and W. Bro. D. Hercock, the toast to the

visitors and sister constitution to which R.W. Bro. Sturmy replied on behalf of the Irish Constitution and W.

Bro. R. Clark of Lodge Otaki replied for the visitors.

This was a very happy evening and what could be described as an inspiring occasion in Freemasonry.

————

THE GRAND MASTER MAKES AN OFFICIAL VISIT TO

THE WELLINGTON PROVINCIAL DISTRICT TUESDAY 28 OCTOBER 1969

An event of more than usual interest was the Combined meeting of lodges of the Wellington Provincial

District, held in the Masonic Hall, Petone, on Tuesday evening 28 October. On this occasion the Grand

Master, M.W. Bro. Sir Arthur Porritt was able to pay his only official visit for the year to the lodges of the

area.

In all some 48 other Grand Lodge officers, inclusive of the Pro. Grand Master, M.W. Bro. F. W. Pringle

were able to be present, being duly announced by V.W. Bro. P. H. Hartnett, G.D.C. Also in attendance were

182 other brethren of which no fewer than 55 are current Masters of their lodges, being representatives from

as far afield as Shannon and Eketahuna.

While accommodation earlier threatened to be over-taxed, eventually the numbers proved an almost exact

fit-in all round.

Following an official welcome to the district extended by R.W. Bro. H. G. Thom, Prov. G.M., W. Bro. M. H.

Topham on behalf of the host lodge Jellicoe, No. 259, under whose Charter the meeting was conducted,

confirmed the pleasure of his brethren at being entrusted with the handling of such an important gathering.

In reply, the Grand Master made reference to the evident careful preparation that had gone into all the

arrangements. On completion of the ceremonial, which had been a second degree carried out by the regular

officers of No. 259, the Grand Master spoke again touching on a range of most interesting aspects of the F.C.

working, at the same time eulogising the smooth and efficient working of all concerned in the earlier

proceedings.

To give the meeting a distinct "Grand Master" identification, the charges in sequence were rendered by the

Worshipful Masters of Charles Fergusson Lodge, No. 290, Windsor Lodge, No. 377 (which provided the

candidate Bro. Anthony D. Curd), Ulster Lodge, No. 62 (also representing Bledisloe R.A. Chapter), William

Ferguson Massey Lodge, No. 282, Russell Lodge, No. 254, and Herbert Teagle Lodge, No. 300.

During the ceremonial interval, also later in the refectory, solos were rendered by Bro. R. H. Brown of Lodge

Horowhenua, No. 135, both obviously enjoyed by all present.

The standard of the refectory proceedings was in full harmony with the earlier meeting. A few sidelights

worthy of mention included a re-union after over 40 years between the Grand Master and Bro. Alf Cieverley

of Ulster Lodge, No. 62, associated together in top level events in the athletic world. This was not

overlooked, a joint presentation of symbolic Olympic bread loaves baked by Bro. C. H. S. Turner, being

presented with due ceremony. Unusual floral table decorations included a colourful range of West Australian

wildflowers picked only two days previously, and air-freighted across by former Petone resident W. Bro.

Jack Schmidt. P.G.S. The vestibule, in its turn, had also been delightfully adorned with exotic blooms

provided by the keen Hutt Valley "orchidist", V.W. Bro. H. J. Poole, P.G.D.C.

A retiring collection to supplement the funds of the Woburn Village project, along with voluntary donations

for extra fancy bread loaves, together realised $72.54. This was later supplemented when the Master of

Jellicoe Lodge presented a cheque for $117 to R.W. Thomas as a Trustee of the Masonic Association. This

represented the nett return from a sale of musical records of the choir singing immediately preceding the

Grand Lodge Communication in November 1968, being from a tape-recording made at the time by Jellicoe's

now Inner Guard, Bro. F. C. Lightfoot.

Throughout the refectory proceedings appropriate and bright musical items were provided by an orchestra of

Te Rima and Kotuku Lodges brethren, under the leadership of Bro. W. R. Stolz.

An excellent range of refectory photographs was secured, and has since been on display in the Petone

Masonic Hall. Copies can be secured through the Secretary of Jellicoe Lodge.

—A.T.H.

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"Installing Masters' Guide" in stock at

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OTAGO

W. Brother R. M. Waide, W.M. of "The Lodge of Otago", No. 7 having welcomed a large number of visitors

into the portals of his Lodge on Wednesday 8 October completed his work for his Lodge year by welcoming

Rt. W. Brother W. W. Mundy, Prov. G.M., and his Grand Lodge Officers the occasion being the Installation

of W. Bro. J. W. Brockie, P.G.S. as W.M. and the investiture of his officers. The ceremony of the evening

was of shorter duration than usual there being no Board of I.M.'s and with refectory proceedings completed

by 10.15 p.m. Brethren and visitors were more than pleased with an early night. In attendance was a large

number of Brethren with the W.M. of Lodge Ionic, No. 191, Mother Lodge of W. Bro. J. W. Brockie, newly

installed Master.

On Sunday 26 October Brethren from the Lodge of Otago, No. 7 assisted the Centennial Celebrations of St.

Peter's Anglican Church when a pageant held in the church hall was highlighted by their appearance in full

Masonic Regalia, a dispensation for this having been granted by Grand Lodge, to re-enact the laying of the

Foundation Stone which was originally laid by the combined Masonic Lodges, both District Grand Lodge

and Craft Lodges, in 1882 when on this occasion the Brethren taking part had moved in procession from the

then Caversham Town Hall some half to three-quarters of a mile distant from the Church area. Brethren of

the Lodge of Otago and their wives were the guests of the Church for afternoon tea. Previously on Sunday 28

September 1969 Brethren and their families of Masonic Lodges attended a Church Service in St. Peter's

Church as a gesture in recognition of the association of Masonry with this old Church starting to celebrate

the Centenary and a very informative address was given by W. Brother C. J. Bowie, a P.M. of Lodge St.

John, No. 84, Mosgiel.

——————

Rt. W. Brother Gordon F. Sim, Dep. G.M. was received into Lodge Oceanic, No. 154, by Rt. W. Brother W.

W. Mundy, Prov. G.M. Brother Sim was accompanied by a large number of G.L. Officers.

W. Brother Evans, W.M. of Lodge Oceanic, No. 154, had welcomed a large number of visitors the occasion

being, as well as the reception of Rt. W. Bro. Sim, the installation of Brother Allan Robinson into the C. of

K.S. and the investiture of his Officers. The ceremony being carried out by G.L. Officers in their usual

efficient manner.

Rt. W. Bro. Sim, in reply to his Toast, proposed during the refectory proceedings by Rt. W. Bro. Mundy,

gave a very interesting and informative address of the very healthy state of our Craft throughout New

Zealand and gave supporting remarks re the erection of Masonic Cottages and other efforts by our Brethren

to put into active work our Charitable and Brotherly teachings.

————

A busy month in Otago at present and on Thursday 23 October Lodge Roslyn, No. 250 had the Installation

meeting but with a difference as all Officers held their office for a further year so that Bro. Bradshaw could

assume the Chair of K.S. an opportunity he had to forgo previously, this was mentioned by Rt. W. Brother

W. W. Mundy, Prov. G.M., during the ceremony of installation and reinvestiture of the Officers.

To complete the work of Grand Lodge Officers for the month of October they attended the Hiram Lodge,

No. 46, on Tuesday 28 October when Brother R. W. J. Tait was installed into the Chair of K.S. by V. Wor.

Brother L. Box, Asst. Prov. G.M. and Grand Lodge Officers assisted in the investiture of the Officers of this

Lodge. Rt. W. Brother W. W. Mundy, Prov. G.M. in his remarks made mention of the team spirit he had

found among his Grand Lodge Officers and this evening had been pleased to witness his Assistant Prov.

G.M. working the ceremony.

As these notes will possibly appear in the December issue may the writer convey to the staff of New Zealand

Masonic Newspaper and all our valued readers and subscribers the Compliments of the coming Festive

Season and for a Brother may he suggest that a subscription to the "Craftsman" would make a worthy

recognition of this season to your friends.

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