MASONRY UNIVERSAL

There is no universal pattern according to which a man becomes a Freemason. Usually it is a matter of

curiosity and regard for a relation or friend who is already a Freemason which makes a man put forward his

first inquiry. Sometimes the suggestion is implanted in his mind: in our jurisdiction there are strict rules

against what is called "soliciting", though it is not so everywhere. However he comes to make the approach,

he sets off a chain of action which in proper cases results in his taking his three degrees and becoming a

Master Mason: in many cases he goes far further.

There is not much he may do, before he is admitted, to find out about the Craft, unless he reads one of the

more or less accurate "exposures" printed by our enemies, but there is some guidance he may have in printed

form. It tells him little in the way of detail, but it is well designed to reassure him that if he proceeds he will

not be acting against good conscience, and this, usually, is all he requires to know.

The Craft, too, is on inquiry about those who seek admission to its ranks. In some countries men are made

Freemasons for trivial and unworthy consideration and without what we would regard as due investigation,

but we know from experience that Masonry is stronger and better in countries where high standards are

imposed.

It is the duty of every lodge to satisfy itself at an early stage that an applicant to join has a belief in God, is of

good character and repute and is likely to be able to maintain himself as a Freemason. Under the welfare

state this third requirement assumes less importance than it did, but at some times and in some places it is

vital to ensure that a high proportion of indigent Freemasons do not make calls on the Craft's benevolent

funds. The Craft looks after its own and blunts the edge of poverty, but although charity is its core it does not

operate as a friendly or benevolent society. Being a Freemason does not confer title to an insurance policy

underwriting every misfortune that can occur.

In ancient days a Freemason, travelling from lodge to lodge, perhaps in the days of the cathedral-builders

from building to building, could be assured of protection and hospitality once he had proved himself to be a

member of the brotherhood. Today the brotherhood extends over far more of the earth's surface. The

speculative Freemason does not expect to have to draw weapons in defence of his guest, nor to maintain

financially a host of visitors, but there is still an obligation, and it is willingly and cheerfully discharged. Any

travelling Freemason, when he has proved himself, is welcomed to the assembly and the refectory of any

lodge in a jurisdiction which is recognised by his own Grand Lodge. There is no supreme jurisdiction:

whether any one Grand Lodge recognises another is entirely in its own hands, and depends on its own

interpretation of the requirements which a man must meet before he can be made a Mason. There is a high

degree of accord among sovereign Grand Lodges, but some are not generally recognised and are regarded as

spurious and clandestine. When a Freemason travels abroad he is wise if he communicates first with his own

Grand Secretary to find out which lodges he may and which he may not visit; to be practised in what he must

remember in order to be proved, or tested as to whether or not he really is what he pretends to be, active or

rusty: he must also take with him his Grand Lodge certificate and the last receipt for dues from his own

lodge, so as to be able to demonstrate that he has been duly admitted, and that his membership is still alive.

Armed with these passports he may sally forth to many of the countries of the globe, and being recognised

may take part with his brothers in Masonic observance and receive Masonic hospitality.

Should some catastrophe overwhelm his country or the members of the Craft in his country, it has been

demonstrated time and again that his Brethren in other countries will do what they can to alleviate his

suffering and lighten his distress. Charity is not lightly dispensed: it remains the distinguishing characteristic.

There are certain international bodies, or rather loose federations of people with counterparts in many

countries, which are generally accepted in most countries. An example is the International Red Cross, or Red

Crescent. Their aims and purposes are such as not to impugn or assault the religious or civil organisations of

the countries in which they operate. Freemasonry is not welcome in every country nor in every religious

sphere of influence, but knowing the objects and purposes of the Craft as we do we can have no doubt but

that this is the result of misunderstanding born of mistrust. Masonry confirms every man in his own civil or

religious allegiance—provided it is one which a good man can countenance. That Freemasonry is always at

its meridian with respect to Freemasonry cannot be taken literally: it is a figure of speech. It is nevertheless

true that one can travel over a great part of the world and find Freemasons practising their profession in a

way which we can understand and which we can join, and there are times in the lives of many of us when

this can be a great privilege and a great joy.

g g g

To be sure, a contract must be mutual to be binding, and the failure of one party to maintain his part of a

contract may legally and morally free the other party from its conditions. But you cannot work out of this

contract because some brother Mason falls short in his duty. Your contract is not with one Mason it is very

every Mason, and it is individual with each. So even though one brother may fall by the wayside, yet there

are hundreds of others who are living up to the precepts of the institution—the terms of the contract and to

them you are irrevocably bound.

—Masonic Tribune

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. Davie, Turua, Hauraki Plains. J. S. Dick, 11 Hanlon St., Devonport.

K. A. Faulkner, 30 Landview Rd., Tauranga.

A. C. Gini, Flat 7, 65 Mariri Rd., Onehunga 6, Auckland.

E. E. Horide, 415 Colonial Mutual Life Bldg, Queen St., Auckland.

G. A. Lindsay, 18 Melrose Pl., Tokoroa. H. D. Marment, 20 Henry St., Kilbirnie.

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.

P.H. Tomlins, c/o Box 489, Hastings.

E. Whineray, Ohaupo Rd., Te Awamutu.

g g g

FREEMASONRY : A SCIENCE OF SYMBOLISM

By V. M. Burrows, M.P.S.

The symbolism of Freemasonry is important. The word "symbol" is derived from a Greek verb which

signifies to compare one thing with another. Brother Mackey said: "A symbol is defined to be a visible sign

with which a spiritual feeling, emotion, or idea is connected." Hence we conclude that the symbolism of

Freemasonry is effective only when it arouses a spiritual feeling or emotion, or when it assists in implanting

in the mind the significance of a definite moral idea.

It has been said that Freemasonry is essentially a "Science of Symbolism". The English lectures define Free-

masonry to be "a peculiar system of morality veiled in allegory and illustrated by symbols". But Brother

Mackey asserted that the definition would be more correct were it in the words: "Freemasonry is a system of

morality developed and inculcated by the science of symbolism."

For example, Brother Mackey said: "The Plumb becomes to the Freemason, after he has once been taught its

symbolic meaning, for ever afterward the visible expression of the idea of rectitude, or uprightness of

conduct." Now let us look at this statement in the light of underlining the words "after he has once been

taught." Note that we do not say, "after he has been told." To simply tell a man a thing does not assure us that

he has paid special attention to the statement which has been made. In order for him to be taught, it is

necessary that he receives the statement with an open mind, that he has faith to believe that the statement is

important for his mature consideration, and that he shall therefore be inclined to do some serious thinking

about it for a fuller understanding of the actual meaning to him as an individual.

The Tracing Board

Another symbol which should have our earnest consideration, is the "Trestle-Board". Brother Mackey says

of it on page 1051 of Mackey's Revised Encyclopaedia of Freemasonry: "What, then, is its true symbolism in

Speculative Freemasonry? To construct his earthly Temple, the Operative Mason followed the architectural

designs laid down on the "Trestle-board", or book of plans of the architect. By these he hewed and squared

his materials; by these he raised his walls; by these he constructed his arches; and by these strength and

durability, combined with grace and beauty, were bestowed upon the edifice which he was constructing.

"In the Masonic Ritual, the Speculative Freemason is reminded that, as the Operative Artist erects his

temporal buildings in accordance with the rules and designs laid down on the Trestle-Board of the Master

Workman, so should he erect that spiritual building, of which the material is a type, in obedience to the rules

and designs, the precepts and commands, laid down by the Grand Architect of the Universe.

"The Trestle-Board is then the symbol of the natural and moral law. . . . Freemasonry does not interfere with

the peculiar form or development of any one's religious faith. All that it asks is that the interpretation of the

symbol shall be according to what each one supposes to be the revealed will of his Creator."

Brother Mackey asserts that an atheist "must necessarily be without a spiritual Trestle-Board." Which

reminds us of a statement made by some other Masonic writer, to the effect that Freemasonry cannot be

properly appreciated by anyone who doubts or denies the great doctrines of religion.

The Winding Stairs

One of the most important symbols is expressed in the "Legend of The Winding Stairs". For that reason, the

symbolism of the Middle Chamber Lecture should be properly interpreted. The Candidate should, at this

point, be incited by the love of virtue and the desire of knowledge. The Lecture should be given in such

manner as to preserve, or to increase, that earnestness of desire. Otherwise presented, the result may be, as

one writer has said: "The information here given, if taken in its naked, literal sense, is barren, and unworthy

of his labour."

A good conception of the importance of the Middle Chamber Lecture is given by Brother Mackey as quoted

from page 1108 of Mackey's Revised Encyclopaedia of Freemasonry: "The Apprentice, having entered

within the porch of the Temple, has begun his Masonic life. But the First Degree in Freemasonry, like the

lesser mysteries of the ancient systems of initiation, is only a preparation and purification for something

higher. The Entered Apprentice is the child in Freemasonry. The lessons which he receives are simply

intended to cleanse the heart and prepare the recipient for that mental illumination which is to be given in the

succeeding Degrees.

"As a Fellow Craft, he has advanced another step, and as the Degree is emblematic of youth, so it is here that

the intellectual education of the candidate begins. And therefore, here, at the very spot which separates the

porch from the sanctuary, where childhood ends and manhood begins, he finds stretching out before him a

Winding Stair which invites him, as it were, to ascend, and which, as the symbol of discipline and

instruction, teaches him that here must commence his Masonic labour. . . . The Winding Stairs begin after the

candidate has passed within the porch and between the pillars of strength and establishment, as a significant

symbol to teach him that as soon as he has passed beyond the years of irrational childhood, and commenced

his entrance upon manly life the laborious task of self-improvement is the first duty that is placed before

him." —"The Masonic Tribune"

g g g

ON WHICH MASONRY DEPENDS

By R. W. Bro. John Ness, Canada

As a geometrician we progressed as far as, but little farther than "pons asinorum" (The Asses' Bridge) so

anything we have to say about the science of measurement must be taken as speculative, rather than

operative.

In the long history of mankind there have been many epoch-making and world-shattering discoveries in the

realms of thought, science and invention. Some of these have contributed to the spiritual, moral and material

advancement of civilisation; others, unfortunately, have operated to man's disadvantage and destruction.

It must have been a great day for our hairy progenitors when they discovered how to make fire, or when they

first appreciated the properties and possibilities of iron.

Newton dozing under an apple tree; Franklin flying a kite; James Watt watching a boiling kettle; Einstein

with chaotic thought surging beneath that unruly thatch; Paul on the road to Damascus; Lincoln at

Gettysburg; milestones on man's evolution as the lord of creation, for weal or woe.

And then there was our old Masonic acquaintance, Pythagoras, teaching his band of proselytes in Italy and,

incidentally, paying more attention to geometry than to philosophy.

One bright morning, around the year 500 B.C., he gathered his students together and propounded to them the

theorem of the square of the hypotenuse. More than likely it was all Greek to them, but he had stumbled on

something which succeeding generations of geometricians found valuable, for Euclid included it as the 47th

problem of his First Book, a fact which has not endeared him or Pythagoras to schoolboys down through the

ages.

Let us see if we can figure what all the excitement was about!

A hypotenuse is the longest side of a right-angled triangle, that is, the side opposite to the right angle.

Pythagoras discovered that a square described on a hypotenuse was equal to the sum of the squares described

on the other two sides of the triangle.

At least that's the way we heard it, but if you still have doubts on the matter consult that bright boy of yours

at high school, or examine the plat6 which hangs within the square of a Past Master's Jewel.

We are not in a position to estimate what the discovery of Pythagoras has meant to those who make

measurements, or build bridges, or erect skyscrapers; we are merely interested in its speculative application

to Masonry and the random moralising we can attach to it, for it is pointed out to the Mason that as the figure

in a Past Master's Jewel depends on several lines, angles and triangles which form the whole, so Masonry

depends upon its several members.

At first glance this might appear to refer only to numbers and, if God is on the side of the big battalions then,

with 119,000 Masons in Ontario, the Craft has

nothing to worry about.

But even the dictionary can dispel this fallacy for it

says that "several" means more than two, but not

many; its real meaning is various, separate or

distinct.

This brings in the personal equation and is it not

rather ominous to reflect that Masonry, with its

traditions, its tenets and principles; its hopes and

aspirations for universal brotherhood, depends on

you and depends on me, individually, for its

success?

You see, brethren, you are not merely Mr Smith or

Mr Jones, with a lucrative job, a nice home in the

suburbs, a car and a charge account at the big stores, you are a Mason; you are not only a good partner on the

golf course or bowling green, a welcome companion on a fishing trip or an acceptable fourth at bridge, you

are a Mason; you may be a paragon in the home, a public-minded citizen with the good of the community at

heart, an advocate of social justice, an ideal employer or a conscientious employee, but you are also a

Mason.

There is only one more important sphere where your pretensions and performance are weighed in the balance

to the credit or detriment of the cause you espouse, and that is your religion. It's quite a responsibility!

Did you ever consider the art of the window dresser, which is now a highly skilled profession? It is his job to

catch the eye of hurrying humanity, induce even the most casual passer-by to stop and admire, and

eventually succumb to the charm of the goods displayed and enter the store as a customer.

Admittedly the male of the species is less susceptible to this sort of temptation than the female, but whether

it be haberdashery, furniture, lingeries or hardware, the attractive display brings custom. That is not the case

where a careless shopkeeper throws into his window a motley collection of goods which leer at you through

a dirty pane.

As a Mason you are in the display window of the Craft; you are in the full glare of the fluorescent lights;

curious eyes look at you from every angle and at all hours. They are critical eyes, prepared to admire but,

such is human nature, more ready to pick flaws. What do they see in you and in me?

There is no gainsaying the fact that men are attracted to Masonry by Masons. How many candidates,

appearing before your Boards or Committees of Investigation, base their claim to favourable consideration

on the plea that they desire to serve? Nine out of every ten, when asked as to their reasons for wishing to

enter the Craft, will reply that they have friends, relatives or acquaintances who are Masons and that fact has

fired their ambition. We are naive enough to believe they saw something admirable in the Masons of their

acquaintance and were not misled by visions of midnight orgies or hope of preferment.

Consciously or not you are engaged in writing an unsolicited testimonial to Freemasonry which will

influence men in its favour or you are pasting a "Poison" label on the cup of knowledge from which a thirsty

wayfarer might aspire to drink. The metaphor may be mixed but the results are identical. Men are either

attracted to, or repelled from Masonry by what they observe in the daily walk and conversation of the

Mason.

But your influence does not end there! Once admitted into the Craft the young Mason may become a Perfect

Ashlar, or deteriorate into a faulty stone fit only for the rubbish heap by what he sees and hears around him.

Replying to a toast in his honour a newly-initiated candidate expressed himself thus—"I was very much im-

pressed by the solemnity of the ceremony upstairs, and those lectures made me feel that I would never be

able to measure up to what a Mason should be. But, since coming down here and listening to a few dirty

stories, I see you are men just like myself."

That incident, unfortunately, is true, although the reply may not be verbatim and the stories referred to were

suggestive rather than filthy.

But we can agree with that candidate that Masons are men just like himself, although we are sadly lacking in

the essentials of Masonry if, by our actions, we tear down a candidate's preconceived ideals and merely

introduce him to an idol with feet of clay.

Let us hark back to our theorem! Masonry depends upon its several members, but that is not all. It also

depends upon the fundamental principles upon which the institution is founded.

Surely no Mason needs to be reminded of what that involves! Brotherly Love, Relief and Truth; the

Fatherhood of God and the Brotherhood of Man! If Masonry depends on these its "several members" need no

other rock on which to build.

Take stock of your Masonic edifice and mark well the men who go in and out of the Temple! What you see

praiseworthy in others you may well emulate; what, in them, may appear defective you can, in yourself

amend. You have the plan; you have the tools; you have the incentive. Let the weight of your responsibility

be the measure of your performance! Masonry depends on its several members! Are you "in there, pitching"?

One of our favourite radio dramas concerns "Fighting Steve Wilson", the editor of a "Big Town" newspaper.

As an introduction to his weekly quota of murder, mayhem and skulduggery, Steve has always this to say

regarding the "Freedom of the Press". He likens its power to that of a flaming sword and urges his hearers to

"Use it justly; Hold it high; Guard it well."

Use it justly! Hold it high! Guard it well! Dare we do less, can we do more for our Masonry?
—(An address given to the Senior Wardens of District "D" and the brethren of Wellington Lodge,

Toronto)

g g g

CHARACTERS IN MASONIC LORE

By E. George Lindstrom, 32 deg.

ZEPHANIAH

Zephaniah, 640-609 B.C., a prophet, son of Cushi, who again was the son of Gedeliah, son of Amariah, the

son of Hizkiah (the king). In the Old Testament canon Zephaniah prophesied in the reign of Josiah, King of

Judah. Josiah, who came to the throne in his eighth year, 641 B.C., tolerated idolatry till the 12th year of his

reign, 641-630: next, for six years more, 630-624, he carried on a partially successful contest against it, then

the remainder of his life, 624-610, he made the reformation more sweeping, re-establishing Mosiac

institutions throughout the land.

When the prophet wrote, the worship of Baal had not quite ceased, nor had other forms of idolatry. His

predictions therefore seem to have been uttered during the second period, sometime between 630 and 624.

With this agrees the reference in Ch. ii; 12-15, to the impending destruction of Nineveh which took place in

625.

The first chapter of the book denounces the coming judgment, described as the day of the Lord, on Jerusalem

and the Jewish people.

The second prophecies were the destruction of Gaza, Askelon and the Philistine cities generally, the

Moabites and the Assyrian capital of Nineveh.

The third censures the corruption of Jerusalem which had affected princes, judges, priests and prophets and

concludes with promises of future restoration and felicity.

The chief characteristics of this book are the unity and harmony of the composition, the grace, energy and

dignity of its style and the rapid and effective alternations of threats and promises. No serious controversy

has ever taken place as to the authenticity of Zephaniah.

Zephaniah was contemporary with Jeremiah and there was much similarity of expression between this book

and that of Jeremiah.

CYRUS

Cyrus, surnamed the Elder, was the founder of the Persian monarchy, son of Cambyses, a Persian Noble and

of Mandane, daughter of Astyages, King of Persia. He was a generous liberator and consistent guardian of

the rights of the Jews.

He was an inspired prophet. During his reign prayer assumed importance, scriptures were collected and

edited, synagogues were erected and schools established and the people were instructed in law.

He was famous for the conquest of Lydia and capture of Croesus, the siege of Babylon in 538 and the

invasion of Scythia where he was defeated and slain by Tomyris, queen of the Massagetae in 529. He was

interred at Psargardae and his tomb was visited by Alexander the Great.

His greatest feat was laying the siege of Babylon, by diverting the course of the river, taking the city and

releasing the captives after 70 years of captivity, A.M. 3466 or B.C. 538, and sent them back to rebuild the

house of God under the care of Joshua, Zerubabbel

and Haggai, hence he is revered in Masonry. In a

Masonic History it states that Cyrus never besieged

Babylon, a city 15 miles square. It merely opened its

gates without battle in 538 B.C. He believed that a

disaffected conquered people imported into a

kingdom was a constant menace and danger, and thus

released the Jewish exiles so they might return to their homeland. He was a worshipper of the Sun-god Bel

and Nebo, his prophet; statements made upon the authority of three inscriptions among the clay monuments

lately discovered in Babylon.

Cyrus ascended the throne 559 B.C. He was followed by Cambyses, son, 521 B.C., succeeded by Smerdis.

The Babylonian siege lasted two years and finally succumbed to the strategy of General Zopyrus.

JEREMIAH

There are eight men mentioned in the Old Testament, the most notable one being Jeremiah the prophet.

Jeremiah, 640-586 B.C., was the son of Hilkiah, a prophet. He had a son named Jaazaniah. He was born or

resided at Anathoth, three miles from Jerusalem. He was called to the prophetic office in the 13th year of

King Josiah, about 629 or 625. He prophesied in the 11th year of King Zedekiah, about 41 years. He was

nervous, sensible and gentle.

Under Jehoiakim, 607-597, he opposed the Egyptian party and maintained that the only way of safety lay in

accepting the rule of the Chaldeans. He was accordingly accused of treachery. In the fourth year of

Jehoiakim the battle of Carchemish overthrew the hopes of the Egyptian party and the armies of

Nebuchadnezzar drove those who had no defensed cities to take refuge in Jerusalem.

Zedekiah commanded that they should commit Jeremiah into the court of the prison and they gave him daily

a piece of bread. The Bible says he was placed in Malchiah's dungeon in which there was more. Later they

gave him old cast off clouts and rotten rags and then drew him out of the dungeon, but remained in the prison

until the day that Jerusalem was taken by the King of the Chaldeans.

As the danger became threatening against Jeremiah, and hotter after the siege, he was carried as far as

Ramah with other captives and was set free. Jeremiah was definitely on the Babylonian side and the victor

offered him the option of an honourable position in Babylon or permission to remain with his people in his

own land. Jeremiah elected to stay. He found that Gedeliah was appointed ruler over Judah. Peace was

broken by the murder of Gedeliah by Ishmael, the prophet Jeremiah escaped massacre and the people turned

to him for counsel. He went to Egypt with his people where he later made his escape. Contemporaries say he

was put to death there for preaching idolatry.

ZEDEKIAH

Zedekiah, son of Josiah, was King of Judah in 597 and reigned 11 years. He was placed on the throne after

Nebuchadnezzar, on his second taking of Jerusalem. He entered into an alliance with Pharaoh-Hophra, King

of Egypt, and revolted against the Chaldean Monarch who thereupon laid siege to Jerusalem. The prophet,

Jeremiah, pleaded with Zedekiah to save the city by repenting and to give up his evil ways, but with no avail.

He disregarded the advice, maintained the defence of the day and proved false to his friends while attempting

to free his people from the foreign yoke. The Egyptians came to his relief; but on Nebuchadnezzar offering

them battle, they retreated to their own country, and after Jerusalem undergoing a siege of 18 or 19 months in

the midst of a great and serious famine, the city was taken in 586 B.C. The inhabitants suffered great

hardships, the city was gutted in the dead of night. The Chaldean army entered the city and killed many of

the inhabitants. The king and court were in session and were warned of the oncoming army but paid little

attention to the warning. The king, his wife and household fled the temple during the night, through the walls

that led to the plains of Jericho. He was pursued and overtaken, condemned to behold his sons slain before

his eyes, after which his eyes were put out and he was carried, bound in chains or fetters of brass and the

people led into captivity.

He followed the footsteps of two other previous kings, those of Jehoiakin and Jehoiakim who suffered

similar fates. Zedekiah was the 20th and last king of Judah. Josiah was the first born, Jonathan the second,

Jehoiakim the third and Zedekiah the fourth.

Zedekiah was indeed carried away to Babylon, sightless and in chains, where he died.

DANIEL

Daniel was the fourth of the great prophets and was known to be a prince of the royal family and trained

there. He probably lived in Susa.

He was delivered from the lion's den at the accession of Cyrus and then made a eunuch in the palace of the

King of Babylon, rose to be chief of the Wise Men and made ruler of the whole province of Babylon and

Chief of the Governors.

He was carried away captive at the age of 12 to 18 in the fourth year of Jehoiakim (eight years before

Ezekiel).

He interpreted Nebuchadnezzar's dream 603 B.C. Ten years later he interpreted the King's second dream and

acted as Viceroy during the seven years of the King's madness.

He lived in retirement during the reign of Belshazzar who preferred younger counsellors, till the writing on

the wall, when he was recalled in 538 B.C. His former services were so greatly appreciated by the Monarch

that he, was promoted to the highest post of the government by Darius which he retained under Cyrus, 536

B.C., serving under three dynasties—Chaldean, Median and Persian.

He wrote two distinct books of the Bible.

The first vision occurred in the first year of Belshazzar 555 B.C., the second in 553, the third in the first year

of Darius, 538, and the last in the third year of Cyrus, 534

Daniel did not accompany the Jews back to Jerusalem after the 70 years of captivity, but remained in exile

and died at the age of 90 years.

g g g

FACTS ABOUT MASONRY

No one has ever known all about Freemasonry, for the horizon of the study of our Fraternity is a limitless

one. It affords new beauties to the traveller all along the beaten paths to the Craft. Its truths are ever the

same, whether communicated in a little room over a grocery store, in a remote hamlet of the Ozarks under

the fitful gleam of a kerosene lamp, or whether with the polished accessories of a great fraternal cathedral,

such as may be found in all larger cities.

It is to the inner man that Masonry appeals. Regardless of their wordly wealth or station, within tyled doors

of a Masonic lodge all men are brothers and, as they believe in the brotherhood of man, so do all Masons

believe in the Fatherhood of God. No atheist can be made a Freemason, but every Mason before becoming

one must make known the fact that he does believe in God. That God may be called by different names in

different parts of the world and in different ages of the world, but the belief in God is the first and foremost

requirement. No question is ever asked as to what creed or denomination the applicant subscribes.

—Scottish Rite Sun

g g g

THE TEST OF FRIENDSHIP

George Washington said: "True friendship is a plant of slow growth and must undergo and withstand the

shocks of adversity before it is entitled to the appellation." Note that it is true friendship that Washington was

talking about—not the superficial associations which often pass for friendships.

Friendship is a state of mind on which transient circumstances, good or bad, have no effect. It is a difficult-

toexplain combination of admiration, affection, loyalty, and understanding—a kind of spiritual magnetism

that draws certain people to each other. If it is the real thing the "shocks of adversity" only intensify it, only

make a person want to be his friend's friend all the more. And being a friend is the best part of it.

So, don't count your friends—count your friendships. Think of the bonds which bind you to those whom you

would be eager to do something for, whether or not they could ever do anything for you. That is the test of

friendship.

—The Little Gazette

g g g

"The real secrets of Masonry are never told, not even from mouth to ear. For the real secret of Masonry is

spoken to your heart, and from it to the heart of your brother. Never the language made for tongue may speak

it; it is uttered only in the language of the eye in those manifestations of that love which a man has for his

friend, which passeth all other loves." Exchange

WELLINGTON

A meeting of wide interest to brethren of the Wellington district was held in the Masonic Hall, Petone, on the

evening of 23rd March. Principal business was to discuss ways and means of gaining maximum support for

the Woburn Village new Home. Chairman was the Provincial Grand Master, R.W. Bro. H. Girdlestone.

Opening proceedings took the form of a twenty minutes film which covered operations on the site since the

residential flats were commenced four years ago, along with an insight as to what is being done in the same

direction elsewhere, in Auckland, Sydney, and Melbourne.

Financial aspects were outlined by W. Bro. Connor (Masonic Association Treasurer), with other matters of

general interest in the hands of W. Bro. Hassed (Secretary), after which the meeting was thrown open for

general discussion. Arising out of this were many points which were illuminating in explaining why some

lodges had already done very well, whereas quite a number of others appeared to have done little or nothing.

At the conclusion of the meeting which comprised around 150 brethren, representatives of some 60 lodges

were provided with supplies of an up-to-date Newsletter to be distributed so that no member could honestly

claim he had not been kept regularly posted with the progress. A more comprehensive coverage in the form

of a brochure had been earlier provided. Responses from members of lodges which had, as promised,

circulated these and followed up with personal approaches by either Charity Stewards or senior officers,

indicated that the majority of brethren—not all—generally demonstrated in a practical form belief in their

initial teachings as to the virtue of charity.

Following such a meeting where the experience of lodges could be freely exchanged there is every reason to

anticipate initial, if not renewed efforts from those Lodges whose efforts so far appear to be disappointing.

As the Newsletter concludes:

I am only one,

I cannot do everything,

But I can do something,

And what I should do, and can do,

By the Grace of God I will do.

Visitors from outside the Wellington District are invited to visit the village at Wai-iti Grove, Lower Hutt, if

visiting the Hutt Valley or Wellington at any time, and see at first hand the scale of the very commendable

project in course of being carried through.

—A.T.H.

CANTERBURY

CHEVIOT LODGE, No. 124

INSTALLATION MEETING

Members of the Police Force attended in considerable numbers the Installation of Wor. Bro. Henry Charles

Hollander as Master of Cheviot Lodge. The new Master is the Constable in Charge of the Cheviot Police

District. Among those attending were Bro. Inspector Maitland Lawrence, Wor. Bro. Senior Sergeant L. J.

Grimwood and Wor. Bro. Senior Sergeant E. S. Tuck. Wor. Bro. Grimwood in proposing a toast said that

Wor. Bro. Hollander is held in high esteem in the Police Force as well as in Masonry, and is very sincere and

efficient.

The Ceremony was conducted by the Provincial Grand Master, Rt. Wor. Bro. L. C. H. Suckling and the

officers of Provincial Grand Lodge. There was a good attendance of Grand Lodge officers who also assisted

in the ceremony.

Rt. Wor. Bro. Suckling congratulated V. Wor. Bro. F. D. Childs, P.G.D.C., on having achieved fifty years'

service in Freemasonry, and extended the best wishes of the brethren. V. Wor. Bro. Childs retired recently

from a very long term as Secretary of Cheviot Lodge. He is to be invested with the 50 Year Service jewel, at

an early date.

Address by Rt. Wor. Bro. Suckling

The toast to the Prov. Grand Master was proposed by Wor. Bro. C. L. Powis, P.M., and after thanking the

brethren for their reception, Rt. Wor. Bro. Suckling said:

"Freemasons are essentially builders of character—this is emphasised in the building analogy which is the

background of our Ceremonies.

"The perfection of character is not an end in itself, but is designed in Craft Masonry to fit us for a life of

service to mankind; for we are not only builders of character and personality, but by the same token, builders

of the community and the nation.

"Moral and ethical standards have little value until translated into action, and it is doubtful whether anyone

can be said to possess them, until they are shown or demonstrated in action.

"Masonry teaches these virtues, and we must learn to make them ours, and practise them in our daily living."

At the Installation meeting of the Ashley Lodge, No. 28, there was a happy and unusual occurrence, in that

three brothers of the new Master, Wor. Bro. A. E. Twaddle were present. After the ceremony of Installation

had been completed, the Provincial Grand Master, Rt. Wor. Bro. L. C. H. Suckling invited the three brothers

to come forward and offer their personal congratulations to their brother who had just become the Master. A

fourth brother was unable to attend.

They are all sons of Wor. Bro. Thomas Twaddle, P.G.S., of St. Thomas Kilwinning Lodge, No. 83, of

Kaitangata.

—A.C.F.

————

FIFTY YEARS' JEWEL

On Friday 13 February 1908 Thomas Masefield was raised at Phoenix Lodge in Akaroa. On Friday 13

February 1970, 62 years later in the same lodge room Wor. Bro. Thomas Masefield was presented with his

Fifty Years' Jewel. He was initiated into Freemasonry on 18 October 1907 when farming at Gough's Bay

which meant a ride of many miles to attend the Lodge in Akaroa. He became Master in 1915 and for many

years after continued to be one of the stalwarts of the Lodge until he resigned about 1933. He rejoined in

time to occupy the Chair when his son Robert Thomas Masefield was initiated on 13 July 1945 and he

subsequently invested him with the Master's apron and collar in 1958.

The Jewel was to have been presented by M.W. Bro. J. S. Hawker, P.G.M., who is also a member of Phoenix

but to his great regret circumstances at the last moment prevented him from journeying to Akaroa. After the

presentation by Wor. Bro. H. Rankin, P.G.S., some of his early Masonic experiences were recalled by W.

Bro. Masefield to the great delight of the large number of Phoenix brethren who had gathered to do him

honour. In passing, he mentioned that when he first joined, the supper and liquid refreshments were always

on a table in the south-west corner of the lodge room itself as there was no refectory at the time. W. Bro.

Masefield, who is one of the most respected residents of Banks Peninsula, stands out as one of the

"Landmarks" of Freemasonry in that area, and an example to Masons everywhere.