WHOSE HEART IS EXPANDED BY BENEVOLENCE?
IF THIS is an age of protest and violence, it is no less an age in which the springs of Charity, the
Freemason's distinguishing characteristic, have every opportunity of gushing freely. The poor and the
unfortunate we have always with us.
Although tax concessions on gifts for charitable and educational purposes still fall far short of the levels
which in older countries have stimulated endowments for the physical, educational and spiritual betterment
of mankind, there is still room on most budgets for a certain amount of giving.
Our Social Security arrangements are well developed, and partly because of this the tax-gatherer acquires a
large part of everyone's income: partly, also, he needs revenue for the future: the country is still only on the
threshold of its development.
In the upshot the state covers a great deal of the community's essential welfare work, but there is much more
which is left to individual effort.
Street days, postal appeals, envelopes delivered empty this Saturday to be picked up full next Saturday,
luncheon parties, theatre parties, coffee parties, raffles: we are familiar with the whole armament of gift
extraction. Many have to rationalise their giving to make sure that the objects in which their primary interest
lies do not suffer from the multiplicity of other demands. The community is very patient, very long-suffering,
and in the long run very generous.
All readers of this journal are committed to the purposes of Freemasonry. All have had delivered to them the
Charge in the North-East Corner, and know that when they encounter anyone, and in particular any Brother,
who is in distress it is their duty to remember a moment when they themselves were penniless, and give
practical expression to a virtue to which we all pay lip-service. The distress may be simple loneliness. All of
us have experienced it. Not all of us remember it.
Charity exercised through the Craft and for the purposes of the Craft is not one of the fringe purposes that the
Freemason ought to be allowed to be squeezed out: it is one of the purposes which he is to an extent
obligated to support.
The Craft can be a club or an opportunity for the exercise of histrionic talent or many other things: it must be
more than any of these contributory purposes would suggest if it is to continue to fulfil and continue to
develop its traditional function in society.
"The power and influence of Freemasonry is just what Freemasons choose to make it. It can be a great force
in the world for good — uplifting and elevating bringing comfort, light and happiness to all. Alternatively, it
can become merely a body practising secret signs and symbols with a ritual beautiful in itself, but
meaningless unless it leads to the practice of what is preached."
These words from the Installation Address of the present Grand Master, M.W. Bro. Sir Arthur Porritt, in
November 1968, have been taken as part of the text for the Appeal for the Woburn Masonic Village.
Stage I of this project involved a financial outlay of over $150,000, all met from memberships of the
Wellington Masonic Association, Box 321, Wellington, and from donations and legacies, with support from
the Grand Lodge Fund of Benevolence and from the Government. As a result, there are twenty-eight flats on
the perimeter of the property at Wai-iti Crescent, Woburn, where the elderly residents have lived in peace
and harmony since the official opening by the then Grand Master, M.W. Bro. J. A. Redwood, in February
1967. There is even a balance towards the cost of Stage II, for which an appeal has now been launched.
Stage II is estimated to cost $375,000, and it will take the form of a Home for the Aged. There is a carry-
forward of funds from Stage I amounting to $93,000. Towards the balance there will be a Government
subsidy, a grant from the Fund of Benevolence and several bequests.
Brethren are being called on to meet a sum of some $25,000 in cash to cover the building outlay, and it is
proposed as well to establish a Reserve Fund to bridge the annual gap between expenditure and income,
which is estimated at some $10,000: this will cost $160,000. If this can be done it is believed that annual
calls on the Brethren for Woburn will not be necessary.
This fine conception, already partly realised, must surely have a high priority on the list of benevolence of
any practising Freemason. If every Brother who is active in the Craft were to give only a small amount the
sum would be rapidly over-subscribed. Giving, though, in the nature of things will be uneven. In this there
are two main factors. The means of some are far greater than the means of others, and human nature being
what it is the hearts of some are capable of far greater expansion than the hearts of others.
Let us not forget that Charity has the approbation of both heaven and earth, for it blesses him who gives as
well as him who receives.
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HE WHO LEADS
The aggressive man who weighs his acts in the balance of cause and effect, who can discard the bad for the
good, and who really has the spirit of brotherly love in his heart, is the true leader of the world today. No
progress has ever been made by the unthinking and the complacent acceptance of existing conditions. It is
the forward looking man who takes time to study things out for himself, to arrive at his own conclusions and
to set his own standards of values, who is a credit to Masonry and to the community in which he lives.
—Square and Compass
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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.
K. A. Faulkner, 30 Landview Rd., Tauranga.
A. C. Gini, Flat 7, 65 Marini Rd., Onehunga 6, Auckland.
W. W. Henderson. 6 High St.. Masterton.
E. E. Hordie, 415 Colonial Mutual Life Bldg, Queen St., Auckland.
G. A. Lindsay, 18 Melrose Pl., Tokoroa.
W. R. Morgan, 2/4 Osborne St., Newmarket, Auckland.
W. Morrow, Box 44 Ranfurly.
George F. W. Parks, 3 Argyle Grove, Upper Hutt.
A. M. Poole, 50 Waimapu St., Greerton, Tauranga.
J. G. Prescott, 21 Hinton Ave., Beerescourt, Hamilton.
D. Reid, 116 Archers Rd., Takapuna, Auckland.
W. F. Taylor, 184 Cameron Rd.. Tauranga.
P.H. Tomlins, c/o Box 489, Hastings.
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DON'T BE SATISFIED WITH A MEDIOCRE FRATERNITY
AMERICAN GRAND MASTER'S STIRRING ADDRESS
At the annual conference of Grand Masters of North America held in Washington in February delegates were
thrilled with the Keynote address of Milo E. Underhill, Grand Master of Masons of Michigan—a brother
who is alerted to conditions in this modern world and does not hesitate to express his concern. He said:
I am well aware that you have been preached at, lectured at, applauded, berated, and bombarded by words
until it is probably impossible for you to absorb any more advice. You have been exhorted to pursue
orthodox virtues . . . to be pious, reverent, patriotic, honest, diligent, co-operative, neighbourly, brotherly and
useful. You have been told that the world is like to a lost jet pilot who radioed for directions, with the advice
that he didn't know where he was going but that he was making awfully good time.
All of this is very good and all of the advice you have received has been excellent and I am sure there is
nothing that remains to be said but I urge you to pursue some of the unorthodox virtues of life:
The virtue of self-denial, the virtue of excellence, the virtue of a liberal heart and mind.
We, in the Masonic fraternity ought to pursue the virtue of self-denial in order to discover and fulfil the
purpose of our existence. We were not created for ourselves alone but for God and the human race.
God did not give us a heart that we might love ourselves alone. . . Or brains that we might think only of our
own welfare. . . Or hands and skills and talents that we might serve only ourselves.
Part of the Common Wealth
God blessed us with heart and brains and skills that we might be part of the commonwealth of man. If we
choose to live for ourselves, we are actually choosing to cut ourselves off from the heritage that is rightfully
our own.
Yes. . . . .
Practice self-denial that our brains may rule our bodies. . . . Practice self-denial that our spirit may rule our
flesh. . . . Practice self-denial that we may live not only for ourselves but that we may live for those we love.
. . .
Let us remind ourselves that we did not achieve our status by ourselves. We are deeply indebted to the
Masons of the past.
We are indebted to the community which built and maintained our schools.. . . We are indebted to our nation
of which your community is a part. . . . We are indebted to the civilisation which has amassed the learning
and the wisdom in which we have shared. . . We are indebted to God for the gift of life and for the faculty of
thought.
The practice of self-denial is a discipline necessary for the fulfilment of our true destiny as Masons and
human beings.
It is necessary for the welfare of the world to which we belong and upon which we are dependent.
In many ways we live in the era of the slip-shod, second rate, jerry-built and chintzy. If only more people
would show in their work the same determination to get ahead that they show when they are driving in
traffic.
Yes . . . . fine workmanship.
Make excellence your aim in whatever we undertake. Take a motto from the Book of Ecclesiastes:
"Whatsoever Thy Hand Findest To Do, Do It With Thy Might".
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A More Excellent Way
Remember the words of the Apostle Paul, "And yet I show unto you a more excellent way". And be always
alert to discover the more excellent way. If we make excellence our aim in these areas, we will pass along a
better heritage to our youth. If we pursue excellence, we will surpass the first 60 years of this century in
religion, in politics, in economics, and in social relations. So far we have not achieved excellence in any of
these fields. And remember, we do not build a good reputation on what we intend to do . . but on what we
do.
Have you ever heard of the "good old days"?
I heard about them from my father . . . my children have heard about them from their father.
Some think the activity of our order is adequate . . . it is not. Where our faith and our lodge is narrow, we
must permit it to grow broad. . . . Where it is shallow, we must make it profound.
The demand that we be a better generation than the one preceding us is not an unreasonable demand. But it
does mean that we will have to give more to the work of the craft, the church, and the community than our
parents ever dreamed of giving. We will be living, we will be dwelling, in a grand and awful time. We will
need to love excellence with all our hearts in order to give our money and our time and our energy and
ourselves in sufficient measure to meet the needs of our day.
We cannot afford to be satisfied with a mediocre fraternity or with a mediocre service to Almighty God.
We must love excellence, for only excellence is going to suffice.
Too many members of our generations are content to accept that philosophy and live by it. They will be as
good as their fathers were.
Doing the things their father did. . . . Pursuing the policies their fathers pursued. . . . Accepting the values
their fathers accepted. . . . Thinking the thoughts their fathers thought.
And in due time they will get them the sons their fathers got and the cycle will begin all over again.
But being as good as our parents is not going to be good enough for the world and the hour in which we live.
Broad and Liberal Mind
Yes. . . . We will have to hold on to the virtue of a broad and liberal mind in order to meet the challenges of
our day. This does not mean that we should tear down a single basic principle and rush into some panacea or
new way of life. No, I am not referring to generosity but to the capacity for liberal thinking in religion,
politics, economics, and in the area of social relations.
One thing that will help you most in cultivating such an attitude is to read history . . history . . history as long
as you live. Santayna has warned us that those who do not learn from the past are doomed to repeat its
mistakes. A study of history will accustom your mind to the acceptance of the concept of change. It is a snare
and a delusion to imagine that we can turn the clock of history back to the 19th century, or back to the first
quarter of the 20th century, or that we can stop its hands at the present hour. If God changes the times and
the seasons, if He changes the very heavens above us which seem to us to be symbols of the eternal and
unchanging, if He changes the animal life and the vegetation upon the surface of the world, if at the end He
changes our very natures, what grounds do we have for supposing that human institutions, created by the
brains of men, made by the hands of men, will continue unchanged? Even before the writing of these words,
man has begun to explore the moon. Can we now think that there will be no change?
The Law of Change
We are born, we live, we die. . . . All governed by the immutable law of change. The world and its
institutions have changed before our very eyes. Our
world and its institutions are going to change even
more swiftly and even more drastically.
Yes. . . . Unless we learn to change . . . to think new
thoughts, we will find ourselves an anachronism in
our own generation . . . change is indispensable to
survival in a fast changing world.
At one time this earth was populated by gigantic
reptiles. Today, all that is left of those reptiles is
their bones. The world changed but they did not
change and they perished.
Nations that once led the world have become third,
fourth, fifth rate powers because the world changed
while they stood still.
To remain unchanged in a changing world is to perish.
Our world has changed drastically in the last 30 years. Undoubtedly it will change even more drastically in
the future. A few years ago I heard a talk given by Dr Glenn Seaborg, head of the Atomic Energy
Commission. Some of his forecasts were almost frightening. Some of them have already become a reality.
During part of this future period, you are going to be in control of the destiny of the Masonic fraternity, the
destiny of your nation.
Unless we can meet change creatively and adapt to it, we are not going to be of very much use to our lodges,
to our fraternity, to our church, to our nation, or to the world. If we try to turn back the clock, we will be
working for the destruction of the society of which we are a part. In order to meet the challenges of
tomorrow, we are going to need the ancient Masonic virtues of Faith, and Hope and Love and Charity. We
are going to need the traditional virtues of Courage, Honesty, Truthfulness, Honour and Persistence. We are
going to need the unorthodox virtues of Self-Denial, Love of Excellence, and Liberality of Heart and Mind.
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MASTERSHIP
A Mason's laudable ambition should be the mastership of his lodge, for it is a great honour to be a ruler in a
Masonic Lodge. The individual who fails to gain some useful lesson as a result of serving a term as master
is, indeed, strange. We know of no better position than that of a mastership of a lodge for a person desirous
of becoming acquainted with the proper conduct of meetings.
The master who directs the Lodge rather than rules it is far more likely to be successful than he who attempts
to govern it. It may be possible to do both, but it would be well for the newly installed master to endeavour
to direct his lodge before aspiring to rule it. In the former case the personal element of the master comes
much more to the front than in the latter. We can say with confidence that the members of the lodge will be
far more ready to fall in with the directions of their W.M. than to obey the dictates of a brother who
overestimates the power with which he is invested, and thus makes himself an autocrat.
A master cannot afford to be too autocratic in his bearing. If he is genial in his conduct toward his brethren,
and sincere in his work, he will doubtless win their approval, and by so doing is bound to have a successful
and harmonious year of office.
—Victoria Craftsman
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WHY THE ROYAL ARCH?
AN INTRODUCTION TO THE SUPREME DEGREE
Master Masons are continually arriving at the point in their Masonic careers when they ask, "Why the Royal
Arch?" or "What is the Royal Arch Degree?" or even "What has it to do with the Craft?" Their Masonic
development is encouraged or arrested according to the replies they receive.
A short answer to these questions would be that the Royal Arch Degree is the completion of the Third
Degree, but this is an understatement. The Royal Arch is certainly the natural progression in Freemasonry
which provides the "genuine secrets" following the granting of certain substituted ones, and as such, it truly
forms an integral part of English Freemasonry.
Craft Masonry concerns itself with the circumstances of the building of Solomon's Temple, the first fixed
place for the worship of the God of Israel, and the resting place of the Ark of the Covenant following the
wanderings in the wilderness. In this era it was said, "He shall build an house for my Name and I will
establish the throne of his kingdom forever."
For the Freemason the meaning of this statement is that he should himself raise a superstructure, "perfect in
its parts and honourable to the builder."
Biblical history informs us that shortly before the death of King Solomon a rebellion occurred and the
Twelve Tribes divided into two Kingdoms. Ten of the Tribes comprised Israel in the north whilst the
remaining two formed Judah in the south. Then ten northern Tribes disappeared from history when they were
taken into captivity by Sargon, King of Assyria. Judah, however, retained its identity as a tributary Kingdom,
firstly under the domination of Egypt and later under Babylon.
Following a default in payment of the tribute to Babylon, the city of Jerusalem and the Temple, the "House
for my Name," were destroyed by Nebuchadnezzar, King of Babylon. The, then, King of Judah, Jehoiakin,
together with the prominent people of his Kingdom, were taken into captivity to Babylon. Only those of
lowly stock were left behind to till the soil. Judah as a nation, survived during the period of captivity, and
when Babylon fell to their Persian conquerors, the captives were encouraged to return to their native land.
Royal Arch masonry deals with the return of the surviving captives, and their descendants, to Jerusalem. Its
main theme is centred upon the clearing of the site of the Temple to prepare the ground for the foundation of
the Second Temple. At this stage it recounts how, and in what special circumstances, the "genuine secrets"
were regained.
From the writings of the Prophet Haggai we learn that the Second Temple was nothing in comparison to the
First but what was of importance was the comment, "The glory of this latter house shall be greater than the
former." This declaration inferred that in place of the material splendour of Solomon's Temple, a spiritual
development would arise which would inspire more exalted ideas of the God of Israel.
The Craft and the Royal Arch together span the whole period of the Old Testament. They deal with the First
and Second Temples in their entirety, until the time of the destruction of the Second Temple, by Titus, in the
70th year of the Christian era.
The Pattern of Freemasonry
If it were possible to summarise the teachings of the three Degrees in a few words, in order to appreciate the
part that is played by each in relationship to the Royal Arch, it might well be said:
(a) The First Degree emphasises the primary necessity for a complete faith in the Supreme Being—the
Father of All, who permits entrance to mortal existence. In it we learn the duty to our neighbour in his
time of need.
(b) The Second Degree stresses the duty of the Fellow-craft to develop fully his talent and skill in the Arts
and Sciences and thus to play a useful part in life.
(c) The Third Degree provides an opportunity for contemplation upon the closing hour of existence, how-
ever untimely this may seem to be.
d) The Royal Arch embraces this whole programme, illustrating that Divine and human affairs are
inter-woven through all these ceremonies. It leads towards a greater knowledge and understanding of
the nature and the glory of the Almighty. It truly represents the Beginning and the End, the First and the
Last.
The Royal Arch completes the theme of "loss and recovery" and, in this sense, is a conclusion to the Third
Degree and not a Fourth Degree. That it has become severed from the Craft and become a distinct step itself
is probably to the advantage of its members. . . . The separation tends to ensure that the "light" which it
contains is shed upon those who come to it "properly prepared."
—Ars Quatuor Coronatorum, Vol. 78
WAIKATO
For the first time since Lodge Putaruru was formed, members will be able to meet under their own roof in
March, following the official opening of their new building on February 7 by the Deputy Grand Master,
R.W. Bro. D. E. Trevarthen, who apologised for the absence of the Grand Master and the Pro-Grand Master.
There was an attendance of over 150 at the opening, and visitors came from many parts of the North Island.
The new building contains a lodge room of approximately 1200 square feet, and the refectory and kitchen
cover about the same area.
Lodge Putaruru, No. 401, was chartered under the Grand Lodge of New Zealand in 1957. It had held
preliminary meetings in the Methodist Church hall and after its foundation it moved to the Anglican Church
hall until 1963, when its meeting place was transferred to the Masonic Hall in Tirau.
When the Lodge was formed land was bought for a building, but zoning restrictions under the town plan
placed the site in a light industrial area and the present site in Overdale Street, part of a Borough Council
reserve, was purchased.
Work on the construction of the building was commenced last June. A substantial amount of the work has
been carried out by members, who have been working through most weekends for some months. They
welded the steel portals, laid the flooring in a marathon weekend rush, and did all the painting. All the
internal fittings of the lodge room and the kitchen fittings were largely the work of two members and much
of the furniture was donated.
The value of the building is estimated at about $15,000, while the furniture and fittings are valued at
approximately $2000.
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ANNIVERSARY OF WAIKATO SOVEREIGN CHAPTER PRINCES ROSE CROIX No. 37
The members of Waikato Sovereign Chapter Princes Rose Croix No. 37 celebrated their fiftieth anniversary
at their meeting held in February, with a good attendance assembled in the Chapter Room. Visitors from
Sister Constitutions of the A. & A.S. Rite came from the Auckland area, Te Kuiti and Tauranga to pay
homage to the Chapter on this occasion and to witness the enthronement of E. & P. Comp. Eric L.
Brokenshire by Ill. Bro. C. A. Rowe, 33°.
In the refectory, two of the oldest members took part in proposing a toast to the 50th Jubilee of the Waikato
Sovereign Chapter, Ill. Bro. A. J. Prescott, 32°' and Ill. Bro. B. S. Marshall, 32°, replied on behalf of the
Chapter.
Ill. Bro. Prescott made reference to the history of the Chapter, gleaned from past minute books. While Ill.
Bro. Marshall substantiated references by his own experiences of the past. The climax was the cutting of a
Jubilee cake, beautifully prepared by Ill. Bro. E. Steven and his good wife, by Ill. Bros. Prescott and
Marshall.
We are proud of this Anniversary and regard it as one of the highlights in our Masonic experience.
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TARANAKI
On Saturday, February 28th, 1970, the Combined Almoners' Association, sponsored by the Taranaki
Masonic Trust, entertained the elderly Masons, their wives and widows of past members.
For this function they were fortunate in being able to use the Assembly Hall and facilities of the Stratford
High School, which allowed ample space for entertainment, lunch and a get-together of the 159 who
attended.
After introductory remarks by the Chairman of the Trust, Bro. M. E. Titchener, several items of
entertainment were presented.
The audience greatly appreciated the songs presented by Mr. W. B. Caldwell, who refused to accept any
payment. Many of the elderly people are looking forward to the release of his record of sacred songs, by the
Sacred Songs Record Company of Levin, the proceeds of which have been donated to the purchase of a
Church organ.
Wor. Bro. F. P. Grundy offered the audience ample opportunity to see how he performed several sleight-of-
hand tricks, but (to his relief?) no one appeared to solve the means he employed.
Bros. Gregory and Quirk contributed brackets of songs. Bro. H. C. Scott and Mr. D. E. Goldsmith conducted
a short session of community singing of older songs—this was greatly appreciated by the audience.
R.W. Bro. Cliff Capper, Prov. G.M., after an excellent luncheon, catered for by W. Bro. A. Nelson,
expressed his thanks to the organisers for the effort they had made in arranging this function.
The proceedings were closed by the singing of Auld Lang Syne.
This was a first for Taranaki and it is hoped that it will set the pattern for an annual function of this type.
—T.O.R.
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WELLINGTON
VISIT OF "LODGE OF ANTIQUITY No. 0" TO THE HUTT VALLEY
All lodges in the Wellington Provincial district will by now have received a circular from R.W. Bro.
Girdlestone Prov. G. M., advising that on Saturday 9th May, 1970 the United Masters Lodge of Auckland
will visit the Hutt Valley to perform an exemplification of the working of the first degree as in 1760 under
the style of "Lodge of Antiquity No. 0" with the participants wearing the authentic regalia and the costumes
of that period.
The ceremony will take place in the Horticultural Hall, Laings Road, Lower Hutt and tickets are now on sale
at a cost of $2.00 each. Some tickets have already been forwarded to each lodge in the Wellington Provincial
District and any further tickets are available on forwarding of application and remittance to the Secretary of
the organising committee, Bro. R. M. Elliott, P.O. Box 30-492, Lower Hutt.
The proceeds of the evening will be donated to the Wellington Masonic Association for the purpose of
building the Masonic Homes at Woburn, and as R.W. Bro. Girdlestone Prov. G.M. has indicated in his
circular, the working will also provide an admirable opportunity for all Brethren to gain further Masonic
knowledge, with elements of history and drama adding entertainment at the same time. The ceremony will
also be particularly appropriate for Entered Apprentice and Fellowcraft Freemasons who are especially
invited to attend.
The seating capacity of the Horticultural Hall at Lower Hutt is 1,000 and from the demand already shown
and from the tickets already sold, it appears that a capacity crowd can be expected.
Any enquiries will be welcomed and further information and details of organisation are now with all lodge
Secretaries to whom circulars have been forwarded.
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WHETUKAIRANGI NEWS
The February meeting evoked great interest among Brethren when the W.M., officers and brethren of Wairau
Lodge No. 42, Blenheim, to the number of 30, crossed Cook Strait on the occasion of their biennial visit, and
conducted the ceremonial business of raising one of their brethren. With an attendance of about 120,
refectory proceedings were on a very happy note, as also were proceedings next day when, following a
conducted tour of the new Masonic Homes at Woburn, brethren spent the rest of the day at the picnic green
at Waikanae's Woodford Park Motel's 45-acre complex, with its miniature golf course, putting green,
swimming pool, etc., the Waikanae Beach Bowling Club also kindly allowing brethren the use of their green.
Before returning to the airport opportunity was taken to visit Wellington's illuminated Lady Norwood Rose
Garden. These working interchange visits were inaugurated some 30 years ago and as time goes by increased
interest permeates the brethren to the extent that these visits are not only well supported but eagerly awaited
by brethren of both lodges.
"Has-Beens" Again to the Fore: Often jokingly referred to as "has-beens", Whetu Kairangi Lodge's past
masters have always been a strong force and each year on P.M.'s Night they vividly demonstrate that they
have lost none of their former lustre. However, since it became known that this year, for the first time, a team
of 20 Whetu Kairangi past masters will be working a
first degree Emulation on P.M.'s Night (April 11th),
interest has been considerable, particularly among
more recently initiated, passed or raised brethren.
Obituaries: During the early weeks of this year three Whetu Kairangi brethren have been called to the
Grand Lodge Above.
Bro. K. M. McIntyre initiated in 1917, was lodge's longest serving member, and had so endeared himself to
the Maori people (whose language he spoke fluently) that a few years ago when presented with his 50-year
service jewel, many Maori brethren were present and honoured him in the refectory in songs and hakas. In
spite of advancing years and the fact that he resided some 60 miles distant, he attended lodge frequently. He
was also actively interested in other branches of Masonry, particularly the Royal Arch of which he was a past
First Principal of Horowhenua Chapter.
Bro. G. A. Peachey: Although initiated in 1937, he never aspired to office, and despite ill-health and
advancing years which prevented regular attendance, he maintained a constant interest in his lodge and lodge
affairs.
Bro. J. B. Anderson: Initiated in 1959, was lodge secretary when, at an early age, he was suddenly called to
the Grand Lodge Above. As well as a keen interest in the Craft, and his Mother Lodge in particular, he will
also be greatly missed in the community, where his business and social interests were wide and varied.
Whilst Lodge regrets the loss of these brethren, they are remembered with pride, and to the bereaved families
sincere condolences are offered.
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CANTERBURY
OBITUARY
Most Wor. Bro. A. H.C. Cavell Past Grand Master
Much regret has been expressed at the passing of Most Worshipful Brother Arthur Hamilton Crisp Cavell.
Past Grand Master, in Christchurch. He had been in ill health for several years, but was fairly active until the
day before his death. He was highly regarded by brethren throughout New Zealand, and particularly in
Canterbury. He was a very kind, friendly and approachable brother, who always enjoyed being in the
company of members of the Craft.
A lengthy tribute to Most Wor. Bro. Cavell was published in a Christchurch newspaper under a prominent
heading, "Good-bye to one of Nature's Gentlemen."
The funeral service was held at his home in Papanui Road, and later at the Memorial Garden Crematorium.
The funeral was largely attended by relatives, brethren and friends.
Most Wor. Bro. Cavell is survived by his wife, his son. and three grandchildren. The deepest sympathy of the
Craft is extended to them in their sorrow.
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LODGE OF SORROW
A Lodge of Sorrow for the late Most Worshipful Brother Cavell was held at Cashmere Lodge on Sunday,
March 1st, in the afternoon. The Master Wor. Bro. L. A. Greenhalgh was in the Chair, and there were present
Most Wor. Bro J. S. Hawker, P.G.M., Rt. Wor. Bro.
A. F. Fisher, P.Dep.G.M., Rt. Wor. Bro. E. J. Butcher, P.Prov.G.M., Rt. Wor. Bro. L. C. H. Suckling,
Prov.G.M., and many other Grand Lodge Officers and Brethren. The Eulogy was delivered by Rt. Wor. Bro.
Suckling.
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CASHMERE LODGE No. 271
EULOGY
By R.W. Bro. L. C. H. Suckling, Prov.G.M.
Brethren, on this solemn occasion we mourn the loss of a truly great Freemason, yet we rejoice in the certain
belief that he has been called to the Grand Lodge above, to take part in a more glorious and fuller life.
His devoted and eminent service to the Craft for a full 50 years, and the love and respect in which he was
held by all who were privileged to know him, made him a great Mason — yet he was humble.
To our sorrow is added the disappointment that he was not spared a little longer to have received in this
Lodge Room, three days ago, his 50 year Service Badge. He ceased labour on 20th February.
The late Arthur Hamilton Crisp Cavell, who was 75, was born at St. Bathans, in Central Otago, and was
educated at Southland Boys' High School. He joined the Justice Department in Christchurch in 1912 and
embarked on a legal career.
His chief interests were professional, military and Masonic.
At the outbreak of World War I, he volunteered for service overseas, and went away with the Main Body 1st
N.Z.E.F., serving in the Mobile Field Ambulance on Gallipoli. Later he was sent to the Officers' Training
Corp. at New College, Oxford, England, where he was later Commissioned, and served in the desert.
When he returned to N.Z. he rejoined the Justice Department, and in 1923 commenced practice in
Christchurch as a Barrister and Solicitor, and with his partners, the senior of whom is our Bro. T. A. Leitch,
he continued to take an active part in the practice until the day of his death. He was a Notary Public, of
whom there are only six in Christchurch.
Always a patriot, on the outbreak of World War II, he again offered his services and joined the National
Military Reserve. He served as Company Commander in N.Z. with the 1st Battalion Canterbury Regiment,
and later transferred to the Nelson/Marlborough/West Coast Regiment with the substantive rank of Major.
While it is true to say he served his country with distinction in the Army, and dearly loved to recount
interesting experiences, I believe his greatest interest was in the Craft, which, for 50 years he served with
such zeal.
It falls to the lot of but few to reach the exalted rank of Grand Master in N.Z. This was an honour which
M.W. Bro. Cavell well deserved, and for which he was well qualified.
Initiated in Heretaunga Lodge No. 73 in 1918, later joining Lodge Whanganui No. 219, then on returning to
Christchurch, joined United Forces Lodge No. 245 in 1923; he became a foundation member of Cashmere
Lodge No. 271 in 1924 and its third Master in 1926.
His zeal for Freemasonry, and his professional qualifications, earned him his appointment in 1938 to the
Office of Grand Registrar (a two-year appointment). It was no surprise to Canterbury Brethren when in 1950
he was appointed Junior Grand Warden. This was soon followed in 1952 by his appointment as Deputy
Grand Master, and in this office he gave valuable assistance to the late M.W. Bro. Adam Smith, then Grand
Master, and to Grand Lodge and Brethren generally.
In 1955 he was elected to the highest office in N.Z., and as Grand Master will long be remembered for the
dignity with which he graced this office, and the service he rendered the Craft.
He was Grand Representative of the Grand Lodge of Canada.
Canterbury Brethren remember him best for his untiring efforts in this Province, in the interests of the Craft
he loved.
For 27 years from 1942, with the exception of the war years and his term as Grand Master, he was President
of the North Canterbury United Board of Enquiry, and in this capacity, with his ardent desire that the high
standard be maintained, was able to ensure that worthy men were admitted.
Always interested in the welfare of others, and particularly those in need, it is not surprising that he was
associated with the formation of the Canterbury Masonic Charitable Trust, and was its President for the first
three years.
In other branches of Freemasonry he held high office. He was Past Inspector General 33rd Degree; Past 1st
Principal Prince of Wales Royal Arch Chapter; and Past Preceptor Royal Canterbury Preceptory.
This outstanding record of service may well be unequalled in N.Z. Masonry, and is indicative of his ability
and intense interest in the Craft. However, it was not so much what he did that earned for him the love and
affection of his Brethren but it was the way he lived, and that indefinable something within him that attracted
people to him.
The Great Architect had blessed him in many ways first perhaps, with a gentle, loveable and engaging
personality and a quiet sense of humour which frequently broke through.
He was humble, and conversed as readily with an Entered Apprentice as the senior Grand Lodge Officer, but
never losing the dignity that was all his own.
Brethren will continue to remember how he graced so many Installations and Official Functions, where his
presence was always an inspiration.
M.W. Bro. Cavell's devotion to the Craft was amply
illustrated of recent years, when in indifferent
health, still with considerable effort and personal
sacrifice, he fulfilled what he considered to be his
obligations.
We thank the Great Architect for the life of one of
"nature's gentlemen", who served with zeal and was
noble and humble in attainment. Let us remember
the light and love he shed on our way, and may we
too "strive to excel in what is good and great."
—A.C.F