The History of the Craft
Stupidly, perhaps, it was at one time claimed that it was impossible to engage in Masonic research in New
Zealand because the Craft here was so young and because all the original documents were in the Old World.
Today we have a different idea of research, and most would agree that an examination of the philosophy or
symbolism of Freemasonry would come under that heading.
History, too, we have acquired, and the records are here in New Zealand. The surface has been scratched
here and there, even, at intervals, carefully dug over again and again, but there is room for a tremendous
amount of original research in New Zealand before the records are lost or done away with.
A handful of Research Lodges up and down the country fosters this work, but only occasionally is there
evidence of a planned programme, a systematic approach. Work has been done on the history of early
lodges, active and extinct, on the various Constitutions that have operated in New Zealand and of the
relations among them, on the social background against which Freemasonry has flourished.
Too little has been done on the lives of notable Masons—Prime Ministers, Judges and so on who have been
Masons; on the lives of the Grand Masters—some distinguished world figures, others quite humble men.
There is no history of the benevolent activities of the Craft in New Zealand—and what a worthy occupation
it would be for some Brother closely identified at some time with the Board of Benevolence to make that his
own memorial!
The process of living is like the process through which a child goes as he plays on the beach. He builds new
castles in the sand: the old run through his fingers. We are preoccupied with our current activities, but we get
further and further away from what has happened
in the past. The old builders age and die the new
have learned from them and brought to the work
their own contribution of skill. As little is recorded
much, in the process of the passing of time, is lost
and lost for ever.
The history of the organised Craft in the Grand Lodge of New Zealand should be embodied in a volume
revised and newly edited every 10 or 15 years: not up to date, for it is difficult to be objective about the
present, to see the men one knows in fair and just perspective—but at least up to a few years ago. The
constant editorial process involves collecting facts and notes, recording events and impressions, all to be
used later on when judgment is cooler and the impartial mind can be brought to bear on the events under
review.
At its best Freemasonry partakes heavily of the nature of religious thought and practice; at its lowest it is
purely social. One of the features that make it strong is that it is both of these but much more: one can take
from the Craft what one needs at any given time; one can contribute at different times of one's life what time
and effort one is at the moment able to make available. The Freemason's cable-tow should always be taut and
certain observances are expected of all of us, but the over-riding factor is always detriment to ourselves or
connections, and in all men's lives there are some times when fewer hours can be devoted to Masonic affairs
than at others.
It is well to remember this. The young, keen, Freemason gets married, has children, perhaps just as he is due
for senior office. He must consider whether it is the moment for his heaviest lodge years. He must ask
himself, if he lives in one of the larger cities, whether he will not be simply selfish if he is out most nights in
the week.
The Freemason who has become a widower, whose children have grown up and left him, who is, in fact, a
little lonely, may find that this time and not an earlier one is the moment when he can respond most fully to
the call of the Craft. Not only can he do so, often he welcomes the opportunity for fellowship and the
experience of brotherly love in a world that has become somewhat arid.
The philosophy which informs the Craft may sometimes seem a little out of place in the modern world, with
its permissiveness and relaxation of discipline. There can be no doubt but that some of the prohibitions we
inherited from earlier generations were illogical and unnecessary, but some of the old precepts, such as the
ideal of duty, were sound and have stood the test of challenge. Although social observance fluctuates and
although each generation finds it hard to understand its successor, there are always certain hard core values,
certain basic beliefs, that survive.
It is an interesting, exercise to attempt to identify them, but even a cursory inquiry will establish that these
durable values are precisely those which lie at the heart of Masonic teaching.
This is one reason why the study of history is valuable. It was well said that history repeats itself, but
historians repeat each other. We do not need to worry about the historians—some of them are a good deal
better than that. When they are, they present us with a picture of a society in which events indeed to tend to
go in cycles, but in which values tend to be eternal.
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WHY DO MEN LOVE MASONRY ?
Why do men love Masonry? What lure leads them to it, what spell holds them through long years? What
strand is it that tugs at our hearts, taut when so many threads are broken by the rough ways of the world? Ask
what it is in the wild that calls to the little wild things. What secret sacred things do the mountains whisper to
the hillman, so silently yet so surely that they can be heard above the din and clatter of the world? What
mystery does the sea tell to the sailor, the desert to the Arab, the arctic ice to the explorer, the stars to the
astronomer—when we have answered these questions, mayhap we may divine the magic of Masonry. Who
knows what it is, or how or why, unless it be the long Cabletow of God running from heart to heart.
—Oklahoma Y. R. Mason
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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.
A. M. Jones, Garston.
C. H. A. Hiri, 9 Craighall Cres., Dunedin.
G. A. Lindsay, 18 Melrose Pl., Tokoroa.
B. F. McCorkindale, Alford Station, No. 1 R.D., Ashburton.
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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"Marlborough Express", 17 November 1969
MASONIC LODGE CENTENARY CELEBRATED
AT WEEKEND
Brethren of the Masonic fraternity from Hamilton in the north to Gore in the south attended in Blenheim at
the weekend the centenary meeting of the Marlborough Lodge of Unanimity. Among the official guests Was
the Grand Master of the Grand Lodge of New Zealand, Sir Arthur Porritt, Governor-General, accompanied
by one of the biggest gatherings of Grand Lodge officers ever assembled in Blenheim.
As well as being the centenary of the Marlborough Lodge of Unanimity, it was the centenary of Freemasonry
in Marlborough, and members of the celebrating lodge were joined by many from lodges in Wellington,
Nelson, West Coast, Canterbury and Marlborough.
A ceremonial meeting was held in the Lodge Room on Saturday afternoon during which the Provincial
Grand Master, M. H. W. J. Waters, and the Grand Master were received on behalf of the Marlborough Lodge
of Unanimity by the sitting Master, Mr N. C. Packham.
Informal Talks
Later members retired to the Centennial Hall where Sir Arthur Porritt met and spoke with brethren
informally before continuing to other engagements in Wellington.
At the Centennial banquet, also held in the Centennial Hall, some 250 members honoured a toast list and
heard older members of the Lodge speak of its earlier history.
To mark the occasion, the Lodge's first 100 years were faithfully recorded in booklet form by a Past Master,
Mr J. T. A. Beaumont, and a special jewel, designed by Mr Alex Steele, also a Past Master, was struck for
members.
Presentations
During the celebrations, a centennial jewel and bound copy of the history were presented to the Grand
Master, Sir Arthur Porritt, while the Pro Grand Master, Mr F. W. Pringle, of Wellington. also received a
bound copy of the history.
A set of gavels was presented to the Marlborough Lodge of Unanimity by members of the William Ferguson
Massey Lodge, of Wellington, by their Master, Mr G. H. Mender. The two lodges have been exchanging
visits for many years.
As well as the traditional toasts, others honoured were: The Pro Grand Master (proposed by Mr W. J.
Girling, a past Grand Master, reply Mr Pringle); the Provincial Grand Master of Nelson-Marlborough (Mr B.
H. Tibbs, Assistant Provincial Grand Master of Canterbury—Mr H. W. J. Waters); the Marlborough Lodge
of Unanimity (Mr A. E. Shuttleworth, Past Deputy Grand Master—Mr N. C. Peckham, Master); the visitors
(Mr G. H. Young—Messrs R. D. Laird, Blenheim; H. L. G. Hambling, Nelson; G. H. Mander, Wellington; I.
Mitchell, New Plymouth).
Elder members of the Lodge who spoke of its past were Messrs S. I. Jones, now of Hastings, F. Mogridge
and Geo. Mitchell.
During the evening a song written especially for the occasion by Messrs S. I. Vercoe and T. Glover, was
sung by Mr Glover. Other songs were sung by Mr T. Hurford and a quartet comprising Messrs Hurford, E.
D. Hounsell, A. W. MacLachlan and R. Hoar. Accompanists were Messrs R. J. March and H. E. McKinley.
Members yesterday morning attended in numbers a centennial church service in the Church of the Nativity at
which the lessons were read by the Pro Grand Master and a member of the Marlborough Lodge of
Unanimity, Mr R. J. March. The Archdeacon of Marlborough, the Ven. Peter Mann, preached the sermon.
Though the Marlborough Lodge of Unanimity held its opening meeting on 16 November 1869,
correspondence of the Southern Star Lodge, Nelson, of the English Constitution, as early as 1864 recorded
efforts then to form a lodge in Blenheim.
A number of meetings in 1868 and 1869 culminated in the decision to establish the Marlborough Lodge of
Unanimity—named in honour of the master-to-be, John Kissling, whose mother lodge bore a similar name.
The founders of the lodge were: John Kissling (bank manager), Mortiz Szklaarck (storekeeper), William
Douslin (architect), James Balfour Wemyss (Provincial secretary), Harry Pitt (solicitor), William Benjamin
Earll (livery stables prop.), John Bagge (postmaster), William McCaw Nelson (solicitor), Henry Dodson
(merchant), and one John Carruthers.
In addition there were five original members—M. Alexander, P. R. Somerville, G. E. Levien, J. M. Dickson
and C. Birss.
All these men settled in Blenheim from a variety of places in the U.K. and Australia to establish the centre of
a union between good men and true.
After that opening, in a room made available in the Masonic Hotel, eight of the 16 candidates proposed
earlier were initiated.
Membership grew; members were lost when they left the town or the colony, while death took its toll.
Disaster
Real disaster struck in 1876, however, when the Masonic Hotel, which housed the Lodge room, fell victim to
the same fire that devastated the Government Buildings. A new home was found in a room over William
Nosworthy's ironmongery store at the corner of Alfred Street and Market Street North, the site of the present
Criterion Hotel. (The room became the first home of Wairau Lodge formed some six years later.) Early the
next year, the Lodge accepted the offer of a room in the Club Hotel, and this was opened in 1878.
The Lodge prospered—it had its troubled times, too—new lodges were established in Blenheim and at
Picton, and at the turn of the century thoughts turned to the building of a Masonic Hall.
This feat was achieved 21 years after the Lodge of
Unanimity was established—a building was erected
by Elijah Bythell on the site of the present Masonic
Hall on the corner of Seymour and Charles Streets.
And before the century ended the Lodge resolved
to enrol under the Grand Lodge of New Zealand,
being affiliated under the number 106.
Lodge History
In a history of the Lodge, written for the centenary,
one of its Past Masters, Mr J. T. A. Beaumont,
writes of the years of struggle for existence in a
growing and thriving township, the hardships of
depression years, and the demands of two world
wars, in which members accepted their
responsibilities and the opportunities to practise the
virtures of their craft.
There was time, too, for participation in social and
sporting activities, and many members made their mark in their civic duties. Nine of their number have
occupied the mayoral chair of the town, their names being perpetuated in Dodson, Hodson, Douslin, Bythell,
Farmer and Mitchell Streets, Trevor and Macey Crescents, and Girling Avenue.
Grand Lodge
Several of its members have received Grand Lodge rank, some have been Provincial Grand Masters of
Nelson and Marlborough, and three have reached the exalted positions of Grand Master or Deputy of New
Zealand.
Of these, Mr W. J. Girling, of Blenheim, still an active member, attained the rank of Grand Master for New
Zealand, as did the late Mr C. J. W. Griffiths, one of the first members of the Lodge, while the late Dr W. E.
Redman, became Deputy Grand Master.
Several members have completed 50 years in Freemasonry, most of them with the Marlborough Lodge of
Unanimity, whose roll today exceeds 150 members.
The Lodge's centenary will be celebrated this weekend with a special meeting on Saturday afternoon at
which the Grand Master for New Zealand, Sir Arthur Porritt, will attend and give an address, and with a
banquet in the Centennial Hall in the evening.
Past members now living in other parts of New Zealand, and visiting brethren from far and near, are
expected to be present.
On Sunday morning a service will be held at the Church of the Nativity.
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HUMBLE CONFIDENCE
By Bro. Leslie E. Kitchen.
The Masonic Candidate cannot help a feeling of elation arising within him when he hears the opening
sentences of the Charge of Initiation, and is enabled to realise that, at last, the ceremony is complete. He no
longer has need to be on the look-out for any further trials of his sentiments or physical courage. As it is the
general custom of our Lodges to allow a temporary withdrawal from the company of the Brethren in order to
make a certain amount of restoration, upon his return devoid of any fear as to what might befall him, he feels
that at last he really is one with those assembled around him. Though but a humble one as yet, he is
undeniably a regularly admitted member of the society in which he now stands. At the moment, though he
cannot be expected to realise the fact in his present position, he is regarded as being far from humble in his
Masonic status, a state of affairs which is usually pleasantly emphasised at a later stage in the evening's
proceedings.
During the actual ceremony there was neither time nor inclination for his thoughts to stray from the
immediate purport of that portion of the rite through which he was then passing. The presence of his
conductor, the constant demands of the ceremony upon his attention, together with the need of immediate
obedience of instructions, keyed him up to a high pitch of continued expectancy which must necessarily
continue until his withdrawal from the Lodge for, the first time in his Masonic career. What a moment that is
for him when, relieved from the mental stress of that through which he has passed, he is granted a brief
opportunity of bringing his thoughts to the level of worldly considerations while he busies himself in familiar
enough operations, which at this time manage to complicate themselves due to the flurry in which he is.
The ceremony may have been a double one, in which case as many impressions as possible will be compared
in the frenzied rush with which the Candidates find themselves involved. How identical become their
thoughts at such a time; no matter how divergent may be their age, social positions or occupations. They may
have been total strangers before, but now they are for ever united by the sharing of a common experience,
thereby accepting a brotherhood which must persist
until the end of things temporal.
It can be but few Candidates who approach the
ceremony of Initiation without some apprehension if
not actual trepidation as to what may befall them
when they pass through the door into the mysterious
shelter of, the Masonic Lodge. Fear has ever been a
product of ignorance, and many indeed are the
physical trials which a nervous man may conjecture
the Masonic pathway to be paved with. The efforts of
a certain type of Brother to increase this natural
apprehension are usually well rewarded in the case of-
a very credulous individual who shows himself
willing to accept a suggestion of any nature, however
fantastic when regarded in the light of cold reason,
provided it comes from the lips of one who
presumably has experienced these things and yet lived
to tell the tale.
It may be that the Candidate takes a great deal of courage from the very fact that a person whom he does not
regard as being endowed with any particularly high qualities of physical courage has successfully passed
through the imaginary tests which are being gravely propounded for his edification. Not many Candidates
find themselves handed over to the capable hands of Brother Tyler on that eventful evening without having
previously experienced some degree of leg-pulling, however slight it may have been. There are many who
will regard this as a fact to be lamented. It cannot be denied, and yet when the beautiful experience of the
ceremony in question is found not to contain the elements which any opinion preconceived may have
embraced, but to be quite opposed in sentiment, it will be agreed that the effect on the Candidate will be a
gratifying one.
The presence of a fellow Initiate is bound to create a
considerable sense of welcome security, especially
during the earliest stages of the ceremony, although
at the same time he is exhorted to possess himself of
a firm but humble confidence, which, having been
obtained, his steps need not falter. The symbolic
journeys of the ceremony continue to emphasise this
fact, and in the absence of any unpleasant
experiences, the Candidate at last realises that nothing but good is intended towards him by the Brethren as a
whole. At the North-East Corner it is true that the smoothness of the proceedings receives a check, but it is
only a passing incident which occasions a moment of apprehension. The condition of helpless indigence is
not allowed to continue for long, and the reason for its emphasis being immediately explained, the ceremony
continues peacefully. Indeed, the conclusion is reached before the Candidate is aware of the fact.
It is very doubtful whether upon his withdrawal from the Lodge, our newly-made Brother could immediately
reply when asked what he considered to be the climax of the ceremony. The question could well be debated
by Brethren of considerable Masonic experience and learning. Some would doubtless hold the supreme
moment to be that when a restoration of infinite significance was made, others when the newly-obligated
Entered Apprentice is hailed by the name of Brother among Masons for the first time, while again many
would suggest that his reception into Masonry is not complete until he is clothed in the external trappings of
our illustrious Order, and hence would aver the most important moment of the ceremony to be that when the
Initiate is invested with the outward token of brotherhood, and exhorted to wear it in such a manner that his
entrance to Masonry may, in the process of time, reflect value upon the Craft, pleasure to himself, and
honour upon that Lodge which has placed its reputation into his hands by conferring upon him the benefit of
Initiation.
When, however, we consider the import of the Charge on Initiation, and the stately language in which its
glorious precepts are couched, we find it impossible to regard it as inferior to anything that has preceded it.
The withdrawal of the Candidate may give rise to the idea that the ceremony may be regarded as complete
without the Charge being given, but it will be agreed to be an essential, part of the working, the solemnity of
which is not impaired by the break.
Upon his return to the Lodge, the Candidate senses an atmosphere of familiarity. Everything appears to be in
the same place as it occupied previous to his withdrawal, and the first act that he is called upon to do upon
his re-entry is the same one as that which he performed immediately prior to his withdrawal. This fact may
seem little significant to the experienced Brother, yet it preserves the continuity of the ceremony as far as the
Candidate is concerned.
In most cases we should be reasonably safe to suggest that at the termination of the evening's business, our
Candidate will have so familiarised himself with the external aspect of the First Degree that he will not feel
that he is an intruder in the Lodge. At the Closing, he experiences a portion of Masonic Ceremony which
does not appear to be connected with him personally in any way, for as far as its working is concerned, he is
no more forced into evidence than the rest of the Brethren. At this point he must realise that his reward has
been granted, his confidence compensated, and his desires fulfilled. He is now a Brother among Masons,
being at last absorbed into the rank and file of his Mother Lodge.
—The Freemason, London
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Rose Croix Eagles and Stars in stock at
Regalia House
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ADVICE TO NEW M.M.'s
We receive plenty of advice in Freemasonry on
our various duties as Freemasons and, of course,
this is so well-intentioned that few can cavil at it.
The one weak spot in our system is our practice of
leaving the new member to fend for himself once
he has taken his M.M. Degree. In many
Jurisdictions the Grand Lodge issues a pamphlet which sets the new member's feet on the right path and
makes it easier for him to fit in with the general Masonic pattern. One of the best we have encountered
comes from the United States and reads as follows:
Well, my dear brother, you are a Freemason at last. You have been presented with the lamb-skin apron; you
have penetrated the mystic chamber of King Solomon's Temple; you have found the meaning of the sprig of
Acacia. When you kissed the V.S.L., you sealed your allegiance with the greatest fraternity the world has
ever known. The particular reason which caused you to seek admission into this ancient and honourable
society is known only to yourself. It may have been curiosity. If so you are doubtless satisfied. It may have
been social aspirations. -If so, the opportunity is offered you to associate with some very excellent men
whose friendships are well worth cultivating, and who will be of material assistance to you in your own
personal development. It may have been for business reasons. If so, you will be disappointed for Masonry
promises no pecuniary return. It may Be that you wanted to join what is sometimes called a secret society. If
so, you have selected the oldest and best. It may have been that your father was a Mason and expressed the
wish that you should follow his example. If so, a high compliment has been paid to the society of which you
are now a part. If you knew something of the character of Masonry, and sought to unite with it that you
might participate in its good work, and be of some service to your fellow man, then your ambition has been a
laudable one and a great opportunity is offered you to make yourself useful. This fact remains true, you are
now a member of the fraternity, with certain duties and prerogatives.
No organisation of equally high importance is as little understood as is Freemasonry. It is not an order in the
sense that term is applied to the mushroom secret societies of the period, but rather a society, fraternity,
brotherhood, or institution. It is not a club for it does not amuse. It is not a system of signs and grips for
convenient use in travelling about. It is not an insurance society for it offers nothing in the way of sick and
death benefits. In the ceremonies through which you have passed, many definitions have been given you of
Freemasonry. Some of them perhaps have been more or less understood. You were told that it is a system of
ancient hieroglyphic moral instruction taught by types, emblems and allegorical figures, the early and
primitive way of teaching men. To'reduce this to
simpler language would be to say that Masonry is a
system of morality veiled in allegory. But to define
Masonry in the simplest language possible would be
to say that it is the science, and art of right living. As
a science it is concerned in discovering and
classifying those principles which go to make
upright moral conduct; the art is living those
principles before the world. There is every evidence
that the men who formulated Freemasonry had in
mind the idea of a fraternity whose morality would
satisfy their conception of a religious life and which
could be best exemplified in their daily relations
with the world and each other. In Masonry will be
found a blending of the best philosophies of all the
world. This does not mean that those old
philosophers who gave utterance to these truths
were Freemasons, but it does mean that the men
who formulated Freemasonry have collected the best
utterances of the wise and good men of the past and
have cemented them into a beautiful mosaic and
called it Freemasonry.
You will probably hear some Mason remark that Masonry is good enough religion for him. Then again, you
will hear the brother who made the remark roundly censured by some zealous churchman who will deny that
Freemasonry is in any sense a religion. There are two classes of Masons who deny that Masonry is a
religion; those overly churchmen deny that Masonry is a religion; those overly devout churchmen who want
the churches to have a monopoly on all the morality in the world and to compel those who desire to do good
to do it under the restrictions which they provide, and those Masons who refuse to acknowledge it a religion
because to do so might make it necessary to change some of their practices in order to be consistent members
of the society. If it be said that Freemasonry is not a church, not a creed, not a dogma, not a sectarian
institution, no one will deny the correctness of the assertion, for it offers no plan of salvation and points out
no particular route to heaven. But, if a belief in God, the practice of prayer, the acceptance of the Bible as the
rule and guide of conduct, and an all-abiding faith in the fatherhood of God, the brotherhood of man are not
religious elements, then many other so-called religious societies should renounce their claims to distinction
in that particular. Mackey, the greatest authority on Freemasonry, says: "Masonry in every sense of the word
is indebted solely to the religious element which it contains for its origin and for its continued existence and
that without this religious element it would hardly be worthy of the cultivation of the wise and good."
Masonry demands from its subjects the same upright moral conduct as does the church. It in no way,
however, interferes with the work of the church and is ever ready to lend the great spiritual institution its
assistance.
The Masonic fraternity seeks no control over the processes of Government and the enforcement of the law,
and, as an organisation it takes no part in the solution of industrial and social problems except through the
influence of its teachings upon the character and conduct of its members. The primary purposes of Masonry
are to enlighten the mind, arouse the conscience and stimulate the noble and generous impulses of the human
heart.
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THE BORDER LINE
The border line between virtue and vice is sometimes very narrow and vague. This is because so many
human vices are simply highly desirable virtues which have gotten out of control. For example, flattery is
praise which has become insincere; greed is thrift which has run wild; sentimentalism is love gone soft, and
superstition is faith over-extended.
It is because our virtues are so prone to these exaggerations and distortions that Masons are given the
Compasses as a major symbol and working tool, and are told that their chief use is to circumscribe our
passions and to keep our desires within reasonable bounds.
In actual practice the Freemason will, therefore, do as Joseph Fort Newton suggested when he said, "He will
rest one point on the innermost circle of his being, and with the other draw a circle beyond which he will not
go."
—The Masonic Record
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WHETU KAIRANGI LODGE, No. 201—HISTORIC
FIFTY-SIXTH INSTALLATION
The Installation of Bro. Huliet Bailey Talbott as Master and Investiture of Officers for the year 1969-70 took
place at the Lodge Room, Seatoun, on Saturday 11 October, there being a near-capacity attendance.
Following the reception of V.W. Bro. H. T. Girdlestone, Assist. Prov. G.M. (who conducted the ceremony
assisted by W. Bro. W. D. Billing, Assist. G.D.C., and Officers of G.L.), a trumpet call heralded the arrival
and reception of M.W. Bro. F. W. Pringle, Pro G.M., who was preceded by 25 officers of G.L.
Among the 118 visiting Masters and brethren from city, Hutt Valley and suburban lodges was W. Bro. R. D.
Laird, Master of Wairau Lodge, No. 42, Blenheim; also a large contingent of pharmaceutist brethren.
During refectory proceedings pages of time were turned back when brethren were asked to picture the scene
in that area on 9 October 1914. All day long brethren had been arriving in the vicinity of Worser Bay church,
which, in those days, held a central position in the settlement which was then clustered around the
waterfront. Much of the afternoon was spent preparing the church as a lodge room; and residents must have
thought it somewhat strange to see top-hatted brethren either sitting on the rocks ,"running over" their ritual
for the evening's ceremony or rehearsing perambulations for it on the beach itself! The weather had been
deteriorating all day and by evening it was a raging storm, but, in spite of this, the lodge room was filled to
capacity.
Having assisted in consecrating the lodge, V.Wor. Bro. Rev. T. Porritt, P.G.C., was later that evening
installed as Whetu Kairangi's first Master. Following restoration of the lodge room as a church for services
next day, brethren filled Bro. Wyatt's nearby tearooms, where refectory proceedings were held.
That now is history and, indeed, a very different scene from that of today. However, one can well imagine
how proud Whetu Kairangi's first Master would have been had he been able to foresee his grandson today,
not only as G.M. of the craft, but also Governor-General of New Zealand.
And just as history was made at that first installation, so on its fifty-sixth anniversary M.W. Bro. Pringle had
added yet another page to Whetu Kairangi's proud history, for never before had a Pro G.M. in office attended
a meeting of the lodge, let alone an installation.
In the course of his most interesting and instructive reply, M.W. Bro. Pringle mentioned many brethren who
"throughout the years had also made history, in that they had given something of themselves to Whetu
Kairangi; and moreover, the shining lustre that they gave, this lodge has never lost," said M.W. Bro. Pringle.
—C.E.C.
WAIKATO
FREEMASONS CELEBRATE COOK BI-CENTENARY
On Saturday evening, 8 November, in the Y.M.C.A. Stadium members of the United Masters' Lodge, No.
167, Auckland, brought to life the workings of a Masonic Lodge in the time of Captain Cook.
Address on the Antient Usages and Customs of the Craft, approximately 200 years ago, with particular
reference to the First Degree as then worked by V.W. Bro. J. P. Glenie, P. Asst. Prov. G.M.
The Ceremony was authentic in every detail. Members were dressed in period costume, and the equipment
came from the genuine 18th century collection of the
late Norman Spencer, a prominent Auckland
Freemason of recent times.
The Ceremony was well attended by local
Freemasons, and visitors came from as far afield as
Hamilton and Dannevirke. All who attended were
enthusiastic in their praise of the Ceremony, which
is the first time that anything of such prominence
has been presented in Gisborne. The members who
performed have practiced untiringly for many
months. At the conclusion of the Ceremony the
Master of the host lodge, Lodge Gisborne, expressed
the thanks of the assembled Brethren.
On Sunday morning members of the visiting party
were taken on an extended tour of the District,
including the magnificent view from the Captain
Cook Lookout. This was of particular interest to the party as one of their members was responsible for the
actual casting of the statue of Captain Cook.
They returned to Auckland on Sunday afternoon, loud in their praise of the hospitality extended to them and
of the grand weather enjoyed during their stay.
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HAWKE'S BAY
The 1969 annual meeting of the Hawke's Bay branch of the N.Z. Almoners' Association will be talked about
for a long time by some 60 almoners, sitting masters and their wives. It was held in the Lodge Room at
Hastings on Saturday 15 November, but what will make it so memorable is the "get together" which was
held in conjunction with the meeting.
Instituted three years ago, with the idea of bringing almoners and their wives together, this year, an invitation
was extended to sitting masters and their wives, mainly in an endeavour to give the masters an idea of the
work which is being carried on by the almoners. It was successful in this regard, for several of the sitting
masters expressed amazement at learning for the first time, just what a great amount of work was being done
in bringing cheer to the sick and needy and extending a helping hand where one was sadly needed.
During the actual meeting, the ladies were taken for a motor drive of Hastings and its environs, and this
included a call at the Holt Begonia House in Cornwall Park, the Frimley Park rose gardens, the aquatic
centre and afternoon tea at the residence of Rt. Wor. Bro. Len Webb, Provincial Grand Master. The Prov.
Grand Master's magnificent garden was greatly admired and Mrs Margaret Webb was a gracious hostess "in
some measure to repay the enjoyment I have had out of being entertained as the wife of the Prov. Grand
Master", as she put it.
A delightful cocktail hour followed the tour and the meeting, and this in turn was followed by a sumptuous
repast which was supplied by Bro. "Snow" Boese, senior steward of Lodge Te Mata. The meal was "really
something", and punctuated by the popping of corks which at times hit the refectory ceiling with deadly
accuracy, it was done full justice to.
The toast to "The Ladies" was proposed by Wor. Bro. Harry Groome, chairman of the Almoners' Association
and responded to by Mrs Groome, and the Rt. Wor. Grand Master was toasted by Bro. Kurt Freundlich of
Lodge Tauhara. Both toasts were enthusiastically honoured and the gathering concluded shortly after 9 p.m.
so that those who had come from a distance (and there were a number) were able to get back home in good
time.
Incidentally, it is worth recording that the idea of wives and sitting masters meeting on the occasion of
almoners' meetings, seems to be gaining favour. In February 1969, for the first time, a combined meeting
was held in Taupo, and at this year's annual meeting, an invitation to hold a similar meeting at Waipukurau
in February 1970, was gratefully accepted. This will be the second occasion only, on which a meeting of the
association has been held outside Napier or Hastings, but indications are that it will not be the last.
—E. H. Culver
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"Installing Masters' Guide" in stock at
Regalia House
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WELLINGTON
For their Christmas meeting, St. James Chapter, No. 100, arranged an unusual programme in the form of a
Questions and Answers lecture by one of their own members, V.E. Comp. Allan Hunter.
Some 45 questions relating to the Royal Arch degree were asked by the conductor and answered in pre-
arranged order by the companions, officers, and P.Z.'s. These required around 50 minutes, and were along
the same lines as earlier prepared craft degree programmes. Judged by the favourable comments afterwards,
everyone present seemed to improve their knowledge of the general background and history of the Royal
Arch, to some extent.
As the result of a number of subsequent requests for copies of the programme, the author is proposing to go
ahead and cyclostyle copies. These will then be available to other Chapters on the same lines as these for the
craft degrees—a donation to the Woburn Masonic Village funds. Copies may be secured by inquiry to the
Scribe E. of St. James Chapter, Ex. Comp. J. W. Franklyn, 30 Durham Crescent, Lower Hutt.
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CANTERBURY
CASHMERE LODGE, No. 271—INSTALLATION MEETING
At the Installation Meeting of Cashmere Lodge, the Brethren were glad to see the fine work done in restoring
the Lodge Room and building after the fire which caused so much damage about two years ago. The Lodge
Room has been completely repaired and redecorated, and the furnishings repaired or replaced. Opportunity
has been taken to make alterations and improvements to the ante-rooms, which are now much more
convenient and suitable for the Brethren. Carpets have been laid, and the premises are very comfortable and
attractive. The Lodge received many congratulations on the good work which has been accomplished.
Rt. W. Bro. L. C. H. Suckling, Prov. Grand Master of Canterbury and a member of Cashmere, conducted the
installation of Bro. Leonard Abel Greenhalgh as Master of the Lodge for the ensuing year. The new Master
was born in Plymouth, England, and served with the British Forces.
Grand Lodge was represented by Most W. Bro. J. S. Hawker and many other Grand Lodge officers.
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OBITUARY
Canterbury has lost a number of well known and highly esteemed Brethren. These include V. W. Bro. T. T.
Eade, P. Asst. Prov. G. Master, W. Bro. J. K. Fraser, G.S., and W. Bro. L. Ashby, P. Prov. G.S.
V. W. Bro. T. T. Eade
The regard in which V. W. Bro. T. T. Eade was held by the Brethren was demonstrated in Lodge St.
Augustine, No. 99, Waimate, at a Lodge of Sorrow. The Eulogy was written by V.W. Bro. T. A. Wilson,
M.B.E., P.G. Lec., and delivered by W. Bro. D. Rusbatch. The Eulogy said: "It will not have escaped your
notice, that all the various offices he held since he was Master were those which made the most demands on
the holder's time, energy, and indeed health. His cheerful acceptance of the burdens of these offices and the
meticulous care with which he discharged them, could not fail to earn great esteem and affection from all
with whom he was associated."
V.W. Bro. Eade was initiated in 1927 in Lodge St. Augustine, and became the Master in 1937. Fairly
recently he was Assistant Provincial Grand Master of Canterbury for a term of two years, and in this capacity
gave splendid service to the Craft. This in particular comprised conducting installations at the South
Canterbury Lodges, and some occasionally in North Canterbury.
His death after a lengthy illness is much regretted.
W. Bro. J. K. Fraser
The death occurred suddenly in Christchurch recently of W. Bro. James Kenneth Fraser at the age of 64
years, and there was a very large attendance at his funeral.
W. Bro. Fraser at the time of his death held the office of Grand Steward. He was a Past Master of Canterbury
Kilwinning Lodge, No. 23 and held various positions in Prov. Grand Lodge.
W. Bro. Fraser was noted for his cheerful nature which endeared him to the Brethren of Canterbury, and his
fine service to the Craft is remembered with gratitude.
W. Bro. L. Ashby
The late W. Bro. Don Ashby was a popular member of the Craft in Canterbury and his recent death is widely
regretted. He was Master of Ionic Lodge, No. 212 in 1955 and was also a member of Gothic Lodge, No. 388.
He has held office in 1963-64 in Provincial Grand Lodge of Canterbury as Steward.
—A.C.F.
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The bimonthly meeting of the Masters' and Past Masters' Lodge on 17 September took the form of a panel
discussion, which was organised and conducted by W. Bro. K. S. Forne, Senior Warden. There was a large
attendance and a good discussion by members and visitors. The questions were of topical interest, dealing
with such subjects as the duties of proposers and seconders, attendance at meetings, the public image of the
Craft, and why leaders of the community are not joining Freemasonry as they used to do.
————
At the regular meeting of Lodge Riccarton, No. 276 on 21 October the three Tracing Board Lectures were
given by W. Bros. K. Cockburn, L. O. Tyrell and S. A. Sullivan respectively. A paper on the history of the
Tracing Boards and comments on the Tracing Board Lectures, prepared by R.W. Bro. R. Hepburn were, in
his absence, read by W. Bro. K. R. Donaldson.
————
Prince of Wales R.A. Chapter, No. 31, held its bimonthly meeting on 15 October when the Mark Degree was
conferred on four candidates. V.E. Comp. V. A. G. Aldridge, I.P.Z., presided and worked the Degree. Ex.
Comp. G. H. Bryant, J. was installed as Worshipful Mark Master by M.E. Comp. R. Hepburn, P.G.Z.
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Emt. Knight E. J. Wilson presided at the quarterly meeting of the Royal Canterbury Preceptory of Knights
Templar on 30 October when one candidate was installed as a Knight of the Temple.
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Banners of all kinds available from
Regalia House