THE SUMMER IS 1-CUMEN IN
(And don't let any brother rejoin by commenting on this article "Lhude sing cucu"!) Summer, after all, is a
light-hearted time, and a time when one can let oneself go. The Antipodean Christmas may become a bit of a
burden, with British winter customs transplanted to an inappropriate clime, but we have adopted them and
with all our chauvinism and striving for independent and separate national characteristics we still love them,
by and large.
Christmas is a Christian festival, and most of us in New Zealand are Christians, practising or professing.
Because we are not all Christians, and because Freemasonry provides a common ground where men of all
religions may meet, we obtrude the particular dogmas of no faith within the lodge.
Because the Brethren have a general and warm tolerance, it is not unusual for lodges to sing carols in the
refectory: indeed, Christmas has become an occasion when we may all join without offence in many
observances which, Christian perhaps in origin, though some are earlier, are so much a part of our common
heritage that only those of us who are committed Christians need pause to reflect on their religious origins.
For all of us in New Zealand Christmas is a time for rejoicing. It is a time for holidays, for rest and
recuperation after the labours of the year. It is a season for exchanging gifts, and the season runs over and
includes the Scottish Hogmanay the New Year. Whatever its origin, Christmas belongs to us all.
We can observe Christmas in many ways. As far as religion is concerned, the Craft does no more than try to
confirm each of us in his own faith. Beyond any requirement that this makes of us, we may use our time as
we will. We do not have the old Dickensian Christmas, with snow falling outside: the time of Dickens was
the heyday of Christmas as a social occasion. We do have New Zealand's magnificent beaches, rivers and
mountains, and usually we can count on New Zealand's magnificent summer weather to make a memorable
occasion of each Christmas holiday observance.
This circumstance may send us back to the ritual: there is little in human life that is not covered in one way
or another in those wise words, expressed often in parable but very often directly. Holidays are to be used,
not squandered. Each of us has been charged to consider the important duties he owes to himself, "by such a
prudent and well-regulated course of discipline as may best conduce to the preservation of your bodily and
mental faculties in their fullest energy", says the charge, "thereby enabling you to exert those talents
wherewith God has blessed you, as well to His Glory as to the welfare of your fellow-creatures". In this way
exhortation summarises the three duties this part of the change outlines: to God, to one's neighbour and to
oneself.
Christmas is a time for kindness and for friendliness, for the exercise of the distinguishinging characteristic
of any good Freemason, Charity. Christmas holidays are not a period when time should be wasted: if it is
spent in accordance with the teaching of the charge used in presenting the W.T. of an E.A.F. it cannot be
wasted. Rest is necessary, recuperative time spent lying in the sun is time put to good use, and not to be
written off. The holidays, too, are time when one can catch up on one's own jobs at home: this is labour, and
not time lost, even although one is not about one's employer's business. Let those of us who are Christians
and indeed those who acknowledge any faith, as all Freemasons must, not forget the third part of the
adjuration, which the charge places first, that part of our time should be spent in prayer to Almighty God.
With these thoughts in mind we wish every Freemason a happy Christmas and New Year, trusting that in our
happiness we will all spare a thought for poor and distressed Freemasons, wherever they may be, and echo
for them the words with which the Tyler brings our Christmas proceedings to an end.
———————————————————————————————————————————
THE CHISEL
By Bro. Leslie E. Kitchen
At first sight, the presentation of the Working Tools to the Candidate upon his initiation, and again at later
stages of his Masonic progress, seems to link the practices of the present-day Speculatives with those of their
Operative Brethren. When, however, we look more closely into the matter, we can discern that there is plenty
of room for error should we be too keen on identifying their application in the two very widely separated
circumstances. The original apprentices would be presented with—or more possibly be permitted to make
use of—the appropriate tools as their manual dexterity increased, and naturally any symbolic import which
the Fraternity had seen fit to attach to the function of each would be communicated by stages.
The teachings of the various implements of the builders' trade, which Masonry has seen fit to enshrine within
its ritual are such that they form a most direct message to the recipient, and are framed in such a manner that
they can immediately be assimilated into his moral being. This is particularly the case with the First Degree,
where it cannot but be admitted that the whole teachings of the ceremony are contained within the
exhortations of the Working Tools which are there presented.
It is the custom of some Lodges to allow this most important part of the ceremony to be performed by a
Brother on the floor of the Lodge, and without in any way entering into any controversy as to either the
propriety or desirability of such a proceeding, it must be admitted that by so doing, the message delivered
may be particularly enforced upon the Candidate. This may be greatly so in the case of the Initiation
Ceremony where up to the time of the presentation he has been subjected to all sorts of trials and
instructions, whilst his natural curiosity must have caused him to wonder as to the whyfore of the gorgeous
array of purple and gold, to say nothing of the clanking of jewels and badges of office. His sincerity may be
of the highest degree, but he has never seen these trappings paraded in all their glory, and he can little be
blamed that his attention should at times tend to focus itself upon externals.
Suddenly he finds that he is not being admonished by one of the bejewelled elect, but by the ordinary Mason
such as he himself desires to become within a very short while. It may be a particular friend who is working
this part of the Ceremony for him, possibly his proposer. It may be that instruction comes from one whom he
has known for many years yet not suspecting him to be a Mason. Yet again it may be that one of his own
family though yet a very humble stone in the Masonic edifice, or the man who lives across the road, or even
his own employee whom he has always regarded as a rather decent sort of fellow, has been entrusted with
this important communication. He learns with some astonishment that these worthy though humble Brethren
have something which he has not possessed, and are there for the express purpose of assisting him in the
search for Light. Such a discovery is bound to appreciate his opinion of the structure of Masonry, however
elevated his preconceptions may have been.
In his present position, now that all conditions of difficulty and danger seem to have been removed from his
path, and he has been hailed by the name of Brother, the Candidate has more ease of mind in which to pay
undivided attention to the part of the Ceremony through which he is passing. The very fact of handling the
Working Tools conveys to him the idea that his approach to Masonry is at every step one of progress. He
does not see any reason why three such implements should be presented to him at the same time, neither
does it occur to him that this might not be so. With their operative application he is probably quite familiar in
a general sort of way, though to hear their uses described in ritualistic languages is a new experience. A real
introduction to Masonic symbolism occurs when he is informed that apart from the uses with which he and
all the popular and uninstructed world is familiar, there is attached a moral significance which is typical of
Masonic thought. The lessons of the three tools are in a sense very closely related. They refer to the process
of the abnegation of self and to the voluntary acceptance of an inferior position in a new social structure
cemented by a practical idealism for the support of a social state in which service is a privilege, and
adoration of the Great Architect a matter of course.
The moral signification of the Chisel is such that its esoteric use cannot be dissociated from that of both of
the other Working Tools of the First Degree. Without possessing the foundations of education, man is neither
abet to apportion his working hours nor to restrain his unbecoming thoughts should they arise. His existence
cannot become purposive until he has firstly realised his individuality and then attempted to determine his
earthly course in the light of his own experiences and those of others which may have been communicated to
him through the workings of the chain of processes of assimilation which we term education.
At a later stage of his Masonic development the attention of the Candidate is directed to a consideration of
the value of a more or less academic education. The liberal arts and sciences are enumerated and their place
in Masonic affection brought to his notice.
During the process of his reception, into Masonry, however, it is with education as a whole and in its widest
conception, rather than with the pursuit and acquisition of knowledge along specific lines, that the Candidate
is directed to associate himself.
How often has it been averred that only by the observation of humanity in all its phases and a proper
appreciation of the circumstances which have occasioned the behaviour noticed, can the individual hope to
attain a knowledge of his own position in the social fabric and of the failings which may jeopardise his being
of the fullest value in that position which he may seek to occupy. Ancient philosophy many centuries ago
exhorted man to know himself, implying that therein lay the key to the understanding of others. It is equally
true that by the reverse process, the sympathetic observation of others, man may be thereby enabled to arrive
at an understanding of himself.
Humanity has passed through many stages of development since these ideas were first taught, but the need of
self-realisation being followed by a conscious attempt to erect the personal temple of character that it may be
honourable to the builder, has remained constant through the ages.
How often does one pause to reflect that the strength of our Masonic teaching, like that of the ancient
philosophy, lies in the appreciation of the value of essentials. We may state that the foundations are the
fundamentals. If we have seen the right direction at the commencement of the building, and have steadily
progressed along the predetermined course, we have a firm confidence that which we were led to expect, and
that at which we shall be unashamed.
The march of civilisation is popularly assumed to have taken place along the lines of progress; but to what
extent and to what purpose? Man it is -true, no longer finds the duty of self-preservation one calling for his
continual and undivided attention lest the club of his neighbour deprive him of both life and possessions. His
personal skill and cunning are not responsible for the direct provision of the essential requirements of life in
the form of fuel, flesh and clothing, leaving neither time nor inclination for the entertainment which seems to
be the be-all and end-all of certain phases of modern life.
The Masonic Candidate does not receive any official definition of education, certain courses of study are not
suggested for his elevation, but he is informed that by this means alone is he fitted to become a member of
regularly organised society. It is a matter of general experience that the mere possession of certain academic
abilities are not likely to do this for him, and it is frequently observed that those so possessed are the least
fitted for social intercourse. To take extremes is, of course, no argument, but the hermit and the dilettante
would not be considered social acquisitions.
Masonic education can only consist of a desire to read the unfolding of the Creator's purpose through a
critical appreciation of humanity in its various phases and under all conditions from those of triumph to those
of abject tribulation, coupled to a sincere desire to determine the extent to which the individual is necessary
to the fulfilment of divine purpose. From the very beginning, the Masonic Candidate is made aware of a
twin-fold purpose of his existence. He is not only told along what lines he is to begin that long journey of
personal enrichment, but to him is indicated the fact that he is also called upon to play a part in the upholding
of a social state. As a unit in a massive whole, as a brick in a superb edifice, he has his part to play. His
relationship to the whole may be, and indeed is, so humble that it is neither probable nor likely that he will
attain any particular glory in the playing of it, but he is also made to realise that any weakness in his own
structure must necessarily weaken the whole. Naturally, he does not imagine that he can ever become so
important that any failing of his can render the edifice in danger of collapse. This would indeed be placing
too much power in the hands of the individual, but it becomes obvious that were a number of relatively weak
units employed in the same vicinity, the chances of disruption would be increased manyf old.
Thus it will be agreed that in themselves our Masonic teachings are an education. They do not attempt to
equip the individual with either the accumulated experiences of others or with definite opportunities, but they
do seek to point out the way of spiritual progress. The first duty imposed upon the- Candidate is to fulfil his
social obligation by perfecting himself as far as he is able in his humble sphere, and to conduct himself in his
relations towards others in such a manner that though he may not be enabled to bring honour to himself in
the doing of this, yet may be never disgrace that mighty structure at which for a brief moment he has been
permitted to labour.
—The Freemason
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.
E. Fleming, 207 Riverside Drive, Lower Hutt.
A. Lindsay, 18 Melrose PL, Tokoroa.
T. W. J. Matthews, 245 Edmonton Rd., Te Atatu.
R. McGregor, 22 Lydia Ave., Northcote.
W. Morrow, Box 44, Ranfurly.
P. H. Tomlins, c/o Box 489, Hastings.
J. C. Bishop, 104A Hackthorne Rd., Christchurch 2.
H. D. Cook, 718 Pioneer Highway, Palmerston North.
H. K. Johnson, 6 Massey Ave., Lower Hutt.
L. R. McDougall, 1 Tarawera Rd., Johnsonville.
P. R. Shaw, 11 Stirling St., Wellington 2.
R. J. Wilson, Plimsoll St., Carterton.
g g g
DO YOU KNOW YOURSELF TO BE A MASON ?
When that question was asked of you during the work of the first degree did it register as being of great
importance? To most candidates it doesn't. Usually it appears to be just a question that occurs in the process
of instructions, and the answer seems to be very simple.
In statement it is simple, of course, but as the student of Masonry progresses he discovers that even the
simplest of thoughts in Masonry have deep meanings attached to them. Very little occurs in the work of the
Craft that is of small significance.
All of us have noted certain brethren in our own and in other lodges who seem particularly apt to learn and
express themselves Masonically. These men are sure to be found at the head of Lodge activities. They are
moving spirits. They know the work and they know how to get things done.
Energy
Moreover, they appear to be eager to advance the interest of their Lodges. They think up things to do, or
rather observe things that need doing. Sometimes their energy even grates a little on other brothers. Once in a
while criticism may be heard, the burden of which is 'likely to be that these brothers are a trifle too
ambitious.
One knows himself to be a Mason when he begins to view truth, honour, justice, and charity not as abstract
principles, but as practical everyday virtues which
he must practice and exemplify in all of its
relationships with his fellowmen. When within him
burns an intense desire to protect and, advance the
welfare of his brethren and with its constant care,
that no harm or injury comes to them through acts of
his, a man may know he is developing the Masonic
spirit.
Such a thing may occur once in a while to be sure, but not often. As a rule the active brother is one who
knows he is a Mason, why he is One, and how he got that way.
To such a brother the question of how he knows he is a Mason is a sort of challenge. He knows very well the
simple answer in the ritual isn't all of it by any means. He knows the ceremony whereby he was brought to
light was merely the lighting of the lamp. By it he was able to enter the Lodge, to greet the brethren
Masonically, but so far as actual work was concerned he was verily an Entered Apprentice.
Secrets Do Not Make Masons
The light illuminated his own character and revealed to him obligations owing to his fellowmen. It was then
he began to understand that knowing a few of the secrets of the Craft is not what makes him a Mason.
It is true that many good men feel these same things without being Masons. But any Understanding Mason
knows such men would accomplish more and find greater joy in their service, if added to their natural
goodwill they had the encouragement, fellowship and inspiration of a great Fraternity wholly dedicated to
the same high aspirations.
You know yourself to be a Mason first by understanding the eternal principles upon which the Craft is
founded and then upon feeling in your heart a clear response to their call.
When, gradually, the new brother learns of the glorious history of the Fraternity and begins to feel kinship
with the legions who went his Way before him; when in the events of the past he is able to discern the fine
handicraft of brothers and fellows, tracing out their beneficient influence in the progress of mankind, then he
knows himself to be a Mason in spirit and in truth.
The place to look for evidence that you are a Mason is not in the head, where memory of rituals, grips, signs
and tokens may be retained, but in the heart, from whence will flow the healing streams of brotherly love,
generosity, kindness, patience and goodwill.
If those are found you will know your Masonic fellowship has borne good fruit and you are in fact a Mason.
—"Masonic Chronicle"
AUCKLAND
INITIATION CEREMONY, AUCKLAND
At the recent regular meeting, Lodge Ellerslie, No. 434, was host to R.W. Bro. Selwyn Oldham, Prov. G.M.
and Officers of Grand Lodge.
Bro. William Maxwell Charlesworth, O.St.J.(Max), an executive Officer of the St. John Ambulance
Association in Auckland, was initiated at an E.A.F. at the regular meeting held on 8th October at a specially
arranged ceremony during which most of the work of the evening was conducted by Brethren drawn from
various fields of activity of the St. John Ambulance Association and Brigade. Lodge Ellerslie was delighted
to have present at this meeting, a large attendance of visiting Masters, P.M.'s and Brethren, including four
E.A.F, filling the spacious Lodge room almost to capacity. The high standard of the work of the Lodge and
the Officers taking part was favourably commented upon by the R.W. Prov. G.M., and this most enjoyable
evening sets another milestone in the activities of the Lodge.
After the reception of Grand Lodge, the Master, W. Bro. G. J. Farmer, invited W. Bro. Athol R. Myers, P.M,
O.St.J. to occupy the chair for the purpose of conducting the ceremony, and requested the D/Cerem. to
conduct Bro. W. Sealy-Wood, O.St.J., Remuera Lodge, 1710, E.C., to the chair of Senior Warden, W. Bro.
Jack E. Nicholson, P.M., The Oliver Nicholson Lodge, No. 326, as Junior Deacon, and Bro. Noel Jack,
Westmere Lodge, No. 333, as Inner Guard.
The following W. Brethren and Brethren conducted the Ceremony:
Master: W. Bro. A. R. Myers, P.M., The Oliver Nicholson Lodge, No. 326 (St. John Ambulance), assisted by
W. Bro. G. J. Farmer, Master, Lodge Ellerslie.
D.M.: W. Bro. N. Bartlett, D.M., Lodge Ellerslie.
I.P.M.: W. Bro. C. Worth, I.P.M., Lodge Ellerslie.
S.W.: Bro. W. Sealy-Wood (St. John Ambulance), Remuera Lodge, 1710, E.C.
J. W.: Bro. C. Atkinson, Lodge Ellerslie.
Chaplain: Bro. R. J. Thomson, Lodge Ellerslie.
D. of C.: W. Bro. J. Sandman, P.M., Lodge Ellerslie.
Senior Deacon: Bro. R. J. Knight, Lodge Ellerslie.-
Junior Deacon: W. Bro. J. E. Nicholson, P.M. (St. John Ambulance), The Oliver Nicholson Lodge, No. 326.
Asst. D. of C.: W. Bro. E. M. Fountain, Lodge Ellerslie, P.M.
Organist: Bro. D. Shefford, Lodge Ellerslie.
Inner Guard: Bro. N. Jack (St. John Ambulance), Lodge Westmere, No. 333.
Tyler: Bro. E. C. Wykes, Lodge Ellerslie.
Work Conducted by
Obligation W. Bro. G. J. Farmer, Ellerslie
Lesser Lights W. Bro. C. Worth, Ellerslie
Secrets W. Bro. A. Gini (St. John), Lodge Titirangi, No. 204
Investiture Bro. W. Sealy-Wood' (St. John), Remuera Lodge, 1710, E.C.
Charge after Invest. W. Bro. A. Rogers, P.M. (St. John), The United Services Lodge, No. 10
N.E. Corner W. Bro. J. Pearce (St. John), P.M., Lodge Pukekohe, No. 382
Reasons for Prep. W. Bro. N. Bartlett, Ellerslie
Tools Bro. C. S. Atkinson, Ellerslie, assisted by Bro. T. Sorrenson, Bro. D. Goodman,
Ellerslie
Charter Charge Bro. J. W. Nutter, Ellerslie, Treasurer
Charge after Intiation Bro. W. Sealy-Wood (St. John)
Final Exaltation W. Bro. G. J. Farmer, Ellerslie Refectory
Toast to the Candidate R.W. Bro. Selwyn Oldham, Prov. G.M. (St. John Ambulance)
At the conclusion of the Ceremony, W. Bro. Athol R. Myers, on behalf of the Venerable Order of St. John
and the officers taking part in the work of the evening, thanked R.W. Bro. Selwyn Oldham and officers of G.
Lodge for honouring them with their presence, and after thanking W. Bro. G. J. Farmer, the Master, and
Brethren of Lodge Ellerslie for the privilege of working the degree, returned the gavel and control of the
Lodge to the Master.
A pleasant hour was spent in the Refectory during which R.W. Bro. Oldham, who is closely connected with
the administrative activities of the St. John Ambulance Association, proposed the toast of the candidate, Bro.
Max Charlesworth. In referring to the devoted service Max has dedicated to St. John over more than 30 years
and to his role as transport ambulance officer, R.W. Bro. Oldham presented Max with a pair of white gloves
to mark an ancient custom symbolising a gift of friendship. It is expected that Lodge Ellerslie will adopt a
similar presentation for all their future initiation ceremonies.
g g g
WAIKATO
A GREAT YEAR FOR THE IRISH
The celebration of a Centenary is in itself an event of great importance to any Lodge, but if to this is added
the first visit ever of a Grand Master then it becomes an exceptional occasion. These were the circumstances
giving cause for the Irish Brethren to consider 1970 the most outstanding year since they introduced the Craft
to. New Zealand.
In February of this year the Lodge of Light, Thames, celebrated its Centenary. To honour the occasion the
Grand Master of the Grand Lodge of Ireland decided to be present and take part in the proceedings. He also
took the opportunity of visiting his other Lodges in his Province of New Zealand before returning to Ireland.
The arrival of the Earl and Lady Donoughmore created great interest in the Masonic circles of the Sister
Constitutions as well as great excitement amongst the Irish Brethren who were experiencing the first
opportunity of seeing, at close quarters, a real Irish Grand Master.
The first opportunity of meeting the Grand Master and his Lady was at an informal function in Auckland
shortly after their arrival when members of the Provincial Grand Lodge of Ireland and representatives of the
Sister Constitutions were present. The charm of the distinguished visitors won the hearts of all present and at
the conclusion it was felt that the Earl and Lady Donoughmore were friends of long standing. This was an
auspicious start to the round of functions arranged by the Thames Brethren, the hosts for the greater part of
the visit.
The Thames celebrations, well attended by the Sister Constitutions and generously by the Brethren of the
other Irish Lodges, were worthy of the highest praise. The Irish Brethren had every opportunity to meet their
Grand Master and Lady Donoughmore who could claim a great share of the credit for the success of these
celebrations.
The Thames hospitality was overwhelming and on leaving for New Plymouth and Dunedin the Earl and
Lady Donoughmore expected the latter part of their tour to be much quieter. This was not to be. Lodge De
Burgh Adams of New Plymouth and Lodge St. Patrick of Dunedin had arranged programmes worthy of their
reputation for hospitality and worthy of their guests. The time was all too short to carry out all that had been
planned, but the promise was extracted to provide another opportunity in a few years' time for the Grand
Master and his Irish Brethren to meet again.
Their visit to New Zealand ended with a regular meeting at Lodge Ara, 348, I.C. This was a fitting
culmination for it marked the first occasion when two great friends, both initiated into the same Lodge, both
ruling Grand Masters of the moment, entered the Lodge together. Sir Arthur Porritt, Grand Master of the
New Zealand Constitution had accepted the invitation to be present to spend the last Masonic evening with
his friend the Earl of Donoughmore.
The visit was over, leaving behind feelings of genuine affection. So much had been crammed into too little
time. So much pleasure was given and received. So many wonderful memories remained.
Thank you, Lodge of Light for sponsoring the visit. Thank Grand Master and Lady Donoughmore for
coming and making, together with the Centenary Celebrations, this year 1970, the greatest year ever for your
Brethren in the Southern Hemisphere.
—S. G. BAIGENT, P.P.G.Ch., Secretary, Lodge of Light, 454, I.C., Box 119, Thames.
g g g
CANTERBURY
ROBERT BURNS LODGE, No. 139
LATE Rt. Wor. Bro. GEORGE A. BLACKMORE, P. Prov. G.M.
The death occurred recently of Rt. Wor. Bro. G. A. Blackmore, P. Pro. G.M., who was initiated in Robert
Burns Lodge, Christchurch, in 1912. He was elected Grand D.C. in 1934, and was appointed Junior Grand
Warden in 1949. He was also awarded the Past Rank of Past Provincial Grand Master in 1963.
Rt. Wor. Bro. Blackmore was 87 years of age, and until recent years when his health was failing, he was a
very regular attender at his Lodge. He was somewhat reserved, but was a most faithful member of the Craft
and travelled a great many miles in support of his Provincial Grand Master, and the Master of the Lodge.
LODGE AWHINA, No. 439
Lodge Awhina, the last Lodge to be formed in New Zealand, arranged to present Charter Members' jewels to
its original members, and the presentation was carried out by Most W. Bro. J. S. Hawker, P.G.M., at the
invitation of Wor. Master, Wor. Bro. A. W. H. Alsop. There were 46 Charter Members, and jewels were
presented to 40 of them. Two have died since the Lodge was founded, and four were unable to be present.
The secretary, W. Bro. J. B. Barnett, reports that the membership now stands at 74 members and is steadily
increasing.
LODGE SHIRLEY, No. 263
SOCIAL VISIT TO HANMER SPRINGS
A large number of members of Lodge Shirley, together with their ladies, spent a most enjoyable weekend
recently at the Lodge Hotel, Hanmer Springs. The total attendance was about 69. The Wor. Master, W. Bro.
D. M. Symon, welcomed those present and among those who attended was Most W. Bro. J. S. Hawker who
is a long standing member of the Lodge.
On the Saturday evening a concert was held and provided much pleasure and entertainment to all who were
staying at the hotel, as well as a good deal of amusement. All the officers of the Lodge except one were
present, and there is no doubt that the Lodge has greatly benefited by the splendid gathering.
LODGE AMURI, No. 184
V.W. Bro. A. R. Mills, Asst. Prov. G.M., assisted by his officers recently conducted the installation meeting
at Lodge Amuri, Rotherham, North Canterbury. The new Master is W. Bro. C. L. Cole, who is a farmer in
the Waiau district. There was an exceptionally large attendance, and the Lodge Room and Refectory were
taxed to their capacity.
The Address to the Brethren was given by Most W. Bro. J. S. Hawker, who also expressed his
congratulations to the Master.
V.W. Bro. Mills said that country lodges often have something to be envied, in that the brethren can readily
show that attribute of practising out of the Lodge the duties they are taught in it. He said that it is well known
that country folk greet their neighbours and assist
them whenever the opportunity arises.—A.C.F.
THE CROWN LODGE, No. 138
LATE W. BRO. L. BISMAN
The sudden death of W. Bro. Bisman recently
caused much sorrow among the brethren of
Christchurch. He took ill in Lodge and died on
arrival at hospital. W. Bro. Bisman had just
previously completed a charge which he delivered in
his usual competent and kindly manner. He was the
Senior Warden of Provincial Grand Lodge; and had
been the Master of the Crown Lodge as long ago as
1943.
THE CONCORD LODGE, No. 39
LATE W. BRO. D. L. MITCHELL
The death occurred suddenly of W. Bro. Mitchell at
Lancaster Park, Christchurch, during a Ranfurly
Shield match at which he was a spectator. W. Bro.
Mitchell was very well liked, and his funeral was
largely attended. He was the Master of the Concord
Lodge in 1964, and during the past year was an
Officer of Provincial Grand Lodge of Canterbury.
He was initiated in 1947.
CASHMERE LODGE, No. 271
INSTALLATION OF W. BRO. E. F. JOHNSON
The Provincial Grand Master, Rt. W. Bro. L. C. H. Suckling, conducted the ceremony of installation of Bro.
Ernest Frank Johnson as Master of Cashmere Lodge, of which Rt. W. Bro. Suckling is himself a member.
Most W. Bro. J. S. Hawker, P.G.M., and Rt. W. Bro. E. J. Butcher, P. Prov. G.M., were present together with
many Grand Lodge Officers, and a large attendance of Provincial Grand Lodge Officers.
Speech by W. Bro. C. S. Scott
The toast to the Provincial Grand Master was proposed by W. Bro. Scott in the refectory. He expressed
appreciation to Rt. W. Bro. Suckling for his leadership of Freemasonry in Canterbury.
W. Bro. Scott went on to say: "I would like to suggest to the Worshipful Brethren that the promotion of
brethren to important positions in the craft should be by merit and not by seniority or sentiment. It takes far
too long for our bright and obvious leaders to reach the top in the Craft. Is this the reason why our
membership growth remains comparatively static? Would it be possible to have a lodge meeting in the
daytime, as, I understand, they do in some countries?
New Zealand is fast becoming an industrialised country, and people working on shift work have little chance
of joining a Masonic Lodge, or shall I say, taking part in our ceremonies. There must be a vast area of
untapped membership for the craft.
ADDRESS BY PROVINCIAL GRAND MASTER
DO YOU KNOW YOURSELF TO BE A MASON ?
After acknowledging the toast and thanking the Brethren for honouring it, Rt. W. Bro. Suckling addressed
the brethren. He said that when the question is asked of a candidate, "How do you know yourself to be a
Freemason?" the answer is mechanical. He does not realise its great importance.
One knows oneself to be a Mason when one begins to view truth, honour, justice and charity, not as abstract
principles, but as practical everyday virtues, which he must practise and exemplify in all of his relationships
with his fellow men.
When within him burns an intense desire to protect and advance the welfare of his Brethren, and with it,
constant care that no harm or injury comes to them through acts of his—a many may know that he is
developing the Masonic spirit.
To such a Brother, the question of how he knows he is a Mason, is a sort of challenge. He knows very well
the simple answer in the ritual isn't all of it by any means. He knows the Ceremony whereby he was brought
to light was merely the lighting of the lamp. By it, he was able to enter the Lodge, to greet the Brethren
Masonically, but so far as actual work was concerned he was only an Entered Apprentice.
The light illuminated his own character and revealed to him obligations owing to his fellow men. It was then
he began to understand, that knowing a few of the secrets of the Craft is not what makes him a Mason.
You know yourself to be a Mason first by understanding the eternal principles upon which the Craft is
founded, and then upon feeling in your heart a clear response to their call.
The place to look for evidence that you are a Mason is not in the head, where memory of rituals, grips, signs
and tokens may be retained; but in the heart, from whence will flow the healing streams of brotherly love,
generosity, kindness, patience and goodwill.
If those are found, you will know your Masonic fellowship has bourne good fruit, and you are in fact a
Mason.
AVON LODGE, No. 185
50 YEAR BADGE FOR W. BRO. L. B. STEVENS
At a recent meeting before a good attendance of brethren and visitors W. Bro. L. B. Stevens was honoured
with the presentation of a 50 year service badge. W. Bro. Stevens who was presented with his badge by Rt.
W. Bro. W. MeN. Norrie was initiated in Avon Lodge on 3 September 1920.
He became Master in 1930, and Grand Sword Bearer in 1960.
It was interesting to note that Avon Lodge has now seven brethren who have been presented with 50 year
service badges. Six of these were in attendance when W. Bro. Stevens received his presentation. They were
Rt. W. Bro. Norrie, Bro. R. Gracie, Bro. H. B. Duckworth, Bro Ii. II. Doughty, and Bro. R. A. N. Barnes.
In the refectory a 51 year service cake was cut by W. Bro. Stevens. Bro. Duckworth proposed the toast to
Bro. Stevens, who suitably replied.
VISIT OF M.E. COMP. P. C. BETTS, FIRST GRAND
PRINCIPAL TO THE CANTERBURY DISTRICT
M.E. Comp P. C. Betts, First Grand Principal, paid his official visit to the Canterbury District in October. He
visited the Installation meeting of the Selwyn R.A. Chapter, No. 82, on 20 October when Ex. Comp. F. C.
Ridgen was installed as First Principal, Ex. Comp. G. B. Shipley as Second Principal and Ex. Comp. J. B.
Sloane as Third Principal by R.E. Comp. E. J. Butcher, Grand Superintendent, assisted by Grand Chapter
Officers.
On 21 October he visited Prince of Wales R.A. Chapter, No. 31, and witnessed the working of the Mark
Degree by V.E. Comp. J. R. Forster, I.P.Z. He also presented M.E. Comp. Ross Hepburn, P.G.Z., with his 40
Year Service Badge.
He attended the Installation meeting of the Canterbury R.A. Chapter, No. 1048, E.C., on 22 October.
In July last M.E. Comp. Betts consecrated the Timaru Cryptic Council, No. 15, at Timaru.
PRESENTATION OF FORTY YEAR JEWEL
TO M.E. COMP. ROSS HEPBURN, P.G.Z.
Most Excellent Companion Ross Hepburn received his Forty Year Service Badge in Royal Arch Masonry at
the regular meeting of the Prince of Wales R.A. Chapter, No. 31, on 21 October 1970. The presentation was
made by M.E. Comp P. C. Betts, First Grand Principal, who was present officially with Grand Chapter
officers.
M.E. Comp Hepburn joined Prince of Wales Chapter in October 1930 and was installed as First Principal in
1942. He has been Treasurer of the Chapter since 1952 and has given long service to the Chapter as a
ritualist. He is also the Editor of the Chapter News Letter and he recently organised a Membership
Committee in the Chapter.
In Grand Chapter he was elected as Grand Registrar in 1946 and 1947 and he was appointed as Grand
Lecturer in 1950. He was elected as Grand Superintendent of Canterbury in 1954, 1955 and 1956 and as
Second Grand Principal in 1960. He was installed as First Grand Principal in 1962. He has been a member of
the Grand Chapter Ritual Committee since its inception in 1953 and he is the Representative of the Grand
Chapter of Oregon near the Grand Chapter of New Zealand. He is still active in the work of Grand Chapter
in the Canterbury District.
M.E. Comp. Hepburn was a foundation member of the St Augustine Cryptic Council, No. 1, in 1937 and was
the Recorder for the first two years. He was installed as Thrice Illustrious Master in 1943. He is now the only
remaining foundation member of the Council.
He conducted the Installation of the Thrice Illustrious Master from 1952 to 1968. In 1969 he was elected as
an Honorary member of the Council.
He is the third senior member of Prince of Wales Chapter and the third senior Past Principal of the Chapter
and he is the senior Past Thrice Illustrious Master of the St Augustine Council.
M.E. Comp Hepburn has written many papers on subjects relating to Royal Arch Masonry. His most recent
paper entitled "Royal Arch Masonry" was read in the Masters' and Past Masters' Lodge, No. 130 in May
1970. At the request of Supreme Committee he supplied fifteen copies to Grand Chapter for the use of Grand
Superintendents and Grand Lecturers. He is also one of the joint authors of the Grand Chapter pamphlet, "A
Word to Master Masons"