The Ivory Gavels of Grand Lodge
THE ROMAN CATHOLIC FREEMASON
By Wor. Bro. Alec Mellor, Grande Loge Nationale Francaise
(Continued from last Issue)
Freemasonry Crosses the Channel
Now, after having rapidly seen what happened in the British Isles, let us cross the Channel and try to see
what happened on his side.
Things change completely. On the Continent an historical phenomenon which our brother, Jean Baylot calls
La Voi Substituee (The Substitute Path) had begun about the year 1820. In 1815 the Congress of Vienna had
established, throughout Europe, the political and spiritual Order known as The Order of the Holy Alliance,
which was an Order of legitimate sovereigns connected with the spiritual source of the Roman Church. This
Order was necessary after the troubles of the Napoleonic period, but it was nevertheless an Order founded on
strength, on compelling strength, and even, in a certain way, on strength compelling human conscience. A
certain number of conspirators, such as the Carbonari and others, at a period when there was no freedom of
speech, conceived the idea of joining Masonry, which existed lawfully in Continental countries, simply
because it was a convenient way of conspiring.
I remember 25 years ago when, in order to escape investigation by the German Gestapo, French resisters
would sometimes form groups of what we used to call in those clays "Collaborationists." It was the same
thing. Little by little, this perverted some lodges, however regular they might have been, and the very spirit
of the Craft on the Continent. In 1849 there was a scandal in the town of Dijon. The well-known atheist
philosopher, Proudhon, was admitted to the Lodge in that town, and in accordance with the ritual, he was
asked to reply in writing to the following three questions: What are the duties of a man toward God, towards
his neighbor and towards himself? Proudhon's answer to the question concerning the relationship with God
was—"War!"
To a British Mason such a thing is unthinkable. It became increasingly compulsory in French Masonry. You
know what followed. In 1877 the Grand Orient of France simply deleted from its Constitutions the name of
the G.A.O.T.U. and the immediate reposte of the United Grand Lodge of England was to cease relations with
that so-called Masonic body.
In Italy the origin of irregular lodges was mainly political; they confused Masonry with the fight against the
temporal power of the Pope. Then there came a number of scandals in the French army — the famous
"Scandale des Fiches." The anti-clerical Combes government used the Grand Orient of France for a
disgusting kind of intelligence work, consisting of favouring or hindering the promotions of officers,
according to their anti-religious ideas. Finally the very name "Freemason" in France became synonymous
with an anti-clerical and anti-religious militant atheism.
Logically, the Church should have taken account of the difference between Anglo-Saxon and Continental
Masonry. Why didn't it do so? Well, the reason is obvious—it is because Roman Catholics were too few in
Britain for the matter to be important enough. At least that is how it seems, and for the same reason the
confusion has continued up to the present. Brethren, so much for the past.
The Present
Now I come to the second point of this lecture. How did the great conflict come to an end? Some do not yet
know about it. Well, the proper answer is—Yes! the present situation is the following:
Let us imagine a blackboard with a diagram. We may call the Roman Catholic Church "A", irregular
Masonry "B" and regular Masonry "C". "A" has condemned "B", which means that the Church has
condemned irregular Masonry, and "C" has condemned "B", for as you know we have nothing to do with the
Grand Orient and other irregular obediences. It is therefore contrary to logic that, if "A" condemns "B" and
"C" condemns "B", that "A" and "C" should not agree? Both of them condemn "B" and they even condemn
"B" for the same reason—principally atheism! Unhappily, the human mind is not always logical and progress
is very, very slow. Ideas have progressed during the last 30 years on both sides. On the Roman Catholic side,
the main promoters of pacification—or cease fire, so to speak—have been the Jesuits, Father Grouber, Father
Berteloot and my friend Father Riquet, who delivered a famous lecture, which I personally organized in a
Lodge at Lavei. The lodge in question was not regular at the time but has since joined the Grande Loge
Nationale Francaise, under another name.
On the Masonic side, we can now lift certain veils, and certain things are no longer confidential. 1 remember
conversations having taken place in Paris with the Grand Master of Germany, M.W. Bro. Theodore Vogel
(who is one of the great figures in the Craft), Brother Muller-Borner and my friend, Bro. Baron F. Von Cles,
who was here half an hour ago and who was unfortunately obliged to leave. I must very proudly mention
brothers from the Grande Loge Nationale Francaise, like our M.W. Grand Master Ernest Van Hecke, who
have been in touch with the leaders of the Church. I must certainly not omit to mention Bro. Jean Baylot's
book, The Substitute Path. I will forget about my own literary efforts, except to say one thing only: when I
tried to sustain those theories, I wanted to know whether or not they would he disapproved by the Holy
Office—they were not censured. I consider, therefore, that they were implicitly approved. And then things
went so far that a Spanish Jesuit, Father Forret. Benimeli, joined in this kind of tug-of-war.
Then in 1966, an important event took place, and most surprisingly, in the Scandinavian countries. The
Roman Catholic Scandinavian bishops decided that if Protestants wished to join the Roman Catholic Church
and happened to be Masons, they could remain so. That was the first step. In Paris, a former archbishop
happened to be asked by members of the Grande Loge Nationale Francaise who had returned to faith after
having lost it, what they should do in actual practice. Was it their duty to resign or not? They were told: "Oh
well, remain where you are. Wait and see, as you say in English."
English Effort
My eminent friend and brother, Harry Carr, the secretary of Quatuor Coronati Lodge No. 2076 (English
Constitution), who is not only a prominent British Mason, but also a prominent Jew—and proud of it—then
had certain contacts with Cardinal Heenan in England and wrote an article on the question, from which I
extract the following:
“. . On my last visit to the London Grand Rank Association, I spoke at some length of our hopes of bridging
the gulf which has so long separated the Craft and the Church of Rome. During question-time at the end of
my talk, one of the brethren asked : "How can you possibly hope for an accord between us and the R.C.
Church, when the bookstall in Westminster Cathedral still sells those horrible anti-Masonic pamphlets, etc.?"
" . . . I wrote to Cardinal Heenan explaining that the pamphlets (I know them well) are both defamatory and
inaccurate and begged him to use his authority to get them removed. I also sent him a copy of my talk on
Freemasonry and the Roman Catholic Church, expressing my eagerness to see peace restored between the
Craft and the Vatican, and asked for an appointment when we might discuss these matters. Cardinal Heenan
replied, and in regard to the anti-Masonic pamphlet he promised that . . if, as I suspect, it is misleading, I
shall see that it is withdrawn'. He also asked me to arrange an appointment through his secretary, and I went
to Archbishop's House, Westminster on 18th March, 1968 I could not have prayed for a kinder or more
sympathetic reception. Reprinted from The Cabletow.
Supreme Grand Royal Arch Chapter of
New Zealand
SCHOLARSHIPS
The attention of all Royal Arch Masons is drawn to the availability of Scholarship Grants from
the Grand Chapter Scholarship Fund. Consideration may be given in particular to the following
cases.
1. For the child of any Royal Arch Mason.
2. For any child of a deceased Royal Arch Mason who had at any time been a member of
a Chapter of the Supreme Grand Royal Arch Chapter of New Zealand.
3. By special recommendation of the Supreme Committee of Grand Chapter for any
deserving case.
APPLICATION FORMS which set out the details required when applying for a Grant are
available on application to the Grand Scribe E. Box 263, Auckland, 1.
THE
NEW ZEALAND FREEMASON
Official Organ of
The Grand Lodge of Antient, Free and Accepted Masons of New Zealand. Vol. 1, No. 4. September, 1973.
Unless otherwise stated, the opinions in articles and letters are those of their authors alone.
THE IVORY GAVELS OF GRAND LODGE
The cover photograph shows the ivory gavels of Grand Lodge. Their origin was explained by R.W. Bro. Col.
George Barclay, P.D.G.M., Grand Secretary in a paper dated 28th September, 1933.
They were the gift of the late Bro. Frederick James Browne, of Lodge Otaki, No. 72, and were presented to
Grand Lodge at the Annual Communication on the 10 May, 1905. In the unavoidable absence of M.W. Bro.
R. J. Seddon, P.G.M., who had undertaken at the special request of the donor to hand over the gavels on his
behalf, the duty was carried out by M.W. Bro. H. J. Williams.
Bro. Browne was initiated in Lodge Otaki, No. 72, on the 9 August, 1895. He was one to whom Freemasonry
had evidently made an immense appeal, and he became very enthusiastic in the Craft, showing a keen desire
for Masonic knowledge. Some eighteen months after his initiation, Bro. Browne was attracted by the gold
lure to the far north of the Alaskan Territory. In a letter written to the "N.Z. Craftsman" on 3 April 1905,
from Trail Gulch, Bonanza Creek, Bro. Browne sets out the reasons which actuated him in deciding to make
this valuable presentation. The letter was as follows:—
"It may interest some of your readers to know how I came to present the Grand Lodge of New Zealand
with a set of Gavels made from the mammoth tusk. The history is brief and points the value of
Freemasonry, and is as follows : In the year 1897 news arrived in New Zealand of the great gold strike
made in the Klondyke and, amongst many others, 1 at once started on the long stampede to this
wonderful country. When I landed in Victoria, British Columbia, it was August, and I learned with
regret that it was considered practically useless to try to get into the Klondyke at that season of the
year, for the hard winter being close at hand, would effectually prevent anyone using the Yukon river
as a means of transportation. I decided, therefore, to defer my journey until the early spring in 1898. In
the city of Victoria I received a truly Masonic welcome from the Brethren resident there. This
proclaimed the fact that Masons have friends — and good friends — even amongst those supposed to
be strangers, and impressed very firmly upon my mind that here was absolute proof of Masonic
teachings, and served to show me the duty we all owe to the fraternity. Amongst the brethren who
treated me so kindly, and whose kindness I feel I must acknowledge, I would mention the names of W.
Bro. Farquhar McCrae (P.M. of the St. Andrew's Lodge, No. 8, Auckland, New Zealand, and an old
headmaster of the High School there), and Bro. Henry Sheppard, head of the Victoria Police. These
two gentlemen were unremitting in their attentions during my stay in the city, and I may say that from
all the Masonic fraternity, including R.A. Chapter, I received nothing but the kindest and best
treatment, which I deeply appreciated at the time, and do not forget today. I was then a young Mason,
and to see the beautiful teachings learnt in my Mother Lodge (Otaki) so practically exemplified in my
own case, decided me that I could not do too much for such a fraternity, and out of this grew the idea
which resulted in my presenting to Grand Lodge the set of gavels."
There was, however, another incident of a somewhat romantic nature which Bro. Browne stated had
strengthened considerably his desire to express in some tangible form his appreciation of Freemasonry. This
story has not been previously published, hut was set out in a letter written by Bro. Browne to the late M.W.
Bro. Niccol, the then Grand Secretary, and was to the following effect: Believing that winter had almost
terminated, Bro. Browne and his comrades in their eagerness to each their objective, set out on their long
journey to the frozen north. They had not, however, proceeded far when they were met by a recurrence of
winter storms; their progress was hindered, and their food supplies began to get low. Struggling forward they
found themselves one day in the vicinity of a small Indian camp or settlement, simply a few wigwams
grouped together, and they decided to apply there for shelter and succour. The Indians, however, turned them
away, saying that the long winter had almost exhausted their own food supplies, and that they had barely
enough left to keep their own people. The party was about to resume its journey when it was addressed by a
man who afterwards turned out to be an Englishman, and who bade them wait while he consulted further
with the Indians. Returning, he informed the party that the natives had consented to their remaining, and
would do what they could and share their food supplies with them. They remained in the camp until the
stormy weather had passed, and when about to resume their journey, the man who had interceded on their
behalf said to Bro. Browne in explanation of his action, that he had not always been the renegade that he now
appeared, that at one time he had occupied a respectable position in the world and had moved in decent
society, and that when he saw the emblem which he (Bro. Browne) wore upon his watch chain he at once
recognised it and realised that he had a duty to perform. Bro. Browne, stated afterwards that there was a
sentiment here revealed which appealed to him immensely and quickened his regard for the Craft and his
desire to show his appreciation of it.
Gold Nuggets and Mastodon Bones
The Gavels and Stands are made from the bones of a mastodon mounted with gold taken from Bro. Browne's
claim which was near Dawson City. On one or two occasions Bro. Browne wrote to the effect that the
completion of his gift was being delayed owing to the difficulty of procuring the gold for the mountings.
This can be readily understood — the difficulty lay in the rarity of the nuggets of the required shape and size
to make the gold bands for the Grand Master's Gavel and striking block. There are 400 nuggets used on the
latter, while on the head of the Gavel there are 219 of a smaller size, and 55 (smaller still) on the handle, or a
total of 674 altogether. The ivory was extracted from the frozen ground on the bank of one of the creeks, and
was all carved and finished by a firm of jewellers in Dawson City. Each sounding or striking block is really a
slice from the tusk of a mastodon. The mastodon is said to have greatly resembled, but was larger than, the
elephant, some species having a pair of lower as well as upper tusks. The remains of this mammal have been
found in different parts of the world, and it is said by scientists to have become extinct more than 80,000
years ago, so that the creature from whose tusks they were made may possibly have roamed the forests of
North America 100,000 years ago. The gold in the mountings would, at present day value, he worth more
than £500, while it is, of course, impossible to estimate the value of the ivory. When Bro. Browne sent his
gift to New Zealand he had to make special arrangements with the Postmaster-General of Canada to ensure
its safe transit to the Dominion.
The beautiful lines on the Grand Master's Gavel, "Let us work while it is yet day, for the night cometh when
no man can work," were suggested to Bro. Browne by Bro. Fred Webber, of Washington, D.C., the
Secretary-General of the Supreme Council 33° for the Southern Jurisdiction, U.S.A. and Inspector-General
for the State of Kentucky.
The Brethren will thus see that this gift is not only intrinsically valuable, but that its greatest worth probably
arises from the desire that the donor exhibited to show his high appreciation of Freemasonry, and under all
the difficulties of his daily life to present something that would be worthy of the acceptance of Grand Lodge.
From the far North to furthest South
There is another interesting incident in connection with these Gavels. When they were completed, Bro.
Browne conceived the idea of having them used masonically in the land of their construction prior to
forwarding to New Zealand, and as a meeting of some importance was being held at Dawson City in
conjunction with a visit paid by R.W. Bro. Elkington, District Deputy Grand Master of the Grand Lodge of
Manitoba, to the most northerly Lodge of Freemasons in the world, arrangements were made for their use on
that occasion. It is stated that at the meeting Bro. Browne advanced to the East and, in a few brief words,
asked the presiding Brother to use them at the meeting, after which they would he forwarded to their
destination, which was the most southerly Jurisdiction in the world. The request was gladly complied with,
and the incident caused much interest and enthusiasm locally.
Bro. Browne's claim was a rich one, and he and those associated with him had been looking forward to
accumulating a competence. At that period, however, a number of large and wealthy syndicates were formed,
and they proceeded to acquire claims throughout the diggings. Unfortunately, Bro. Browne's party had
neglected some technicality in connection with the ground which they believed to have at their disposal, and
one of these syndicates swooped down upon it and took possession. It had the law on its side and the poor
miners found that any appeal which they made was quite ineffective. Bro. Browne was so much affected by
this change of fortune that he lost his mental balance, and for a time had to be cared for by the State. He
afterwards returned to New Zealand but shattered in health. He demitted from Lodge Otaki, No. 72, in 1915,
and joined Lodge Whangarei, No. 102, having taken up his residence in the north. He died on the 22
September, 1919, aged fifty-seven years, and it is pleasing to know that Grand Lodge was able to extend a
helping hand and assist him in his last years.
Many years have passed since this presentation was made to Grand Lodge, and a new generation of
Freemasons has arisen, to the majority of whom the existence, much less the history of these beautiful
Gavels, is quite unknown. I hope that the somewhat romantic story in connection with their presentation
which I have been able to tell you may have aroused some interest amongst the Brethren.
The benefit of having registered the "New Zealand Freemason" with Post Office
Headquarters, is that a 25% reduction in postage is available where 20 or more
single copies each weighing up to 2 ozs are posted in wrappers or in unsealed
envelopes without stamps. They should be bundled and the number posted entered
on the label enclosing each bundle. A permit is needed to post them without stamps
and arrangements for this can be made through any Post Office. The discount does
not extend to any magazine posted in the same wrapping as any other matter such
as a notice of meeting.
MASONIC HOME FOR LEVIN
A ten-acre site has been purchased at Levin for a home for the aged. It is intended to erect a 40-bed home
and 20 pensioner flats, commencing in 1975/76.
Announcing this, R.W. Bro. Hugh Girdlestone, Chairman of the Wellington Masonic Association, stated that
the move was made following a survey of the accommodation needs of elderly people in the Horowhenua
district. The survey showed that something in excess of 200 elderly people in the area between Paraparaumu
and Levin need accommodation in flats or in a home.
The scheme will be similar to that of the Wellington Masonic Association's Woburn Masonic Village at
Lower Hutt, where there are 28 pensioner flats and a 40-bed old people's home.
Admission to the flats and home will be decided according to need, and without restriction as to race, colour
or creed.
Sub-committees will be formed from the six Masonic Lodges in the Horowhenua district to arrange
entertainment, transport and for the day-to-day requirements of the residents. Those wishing to help either
financially or otherwise should do so through, Bro. W. R. Jackson, 11 Manchester Street, Levin, or Bro. J. T.
Dyer, Kimberley School, Kimberley Road, Levin.
A CHALLENGE ACCEPTED
Arising out of the refectory proceedings which followed the Installation meeting of United Masters Lodge,
No. 167, in October of last year, the Provincial Grand Master challenged the Lodge to produce a paper on the
subject of Freemasonry fifty years from now. The Lodge accepted the challenge and the paper which follows
is the product of the combined thoughts of A.S.O., H.W., E.I.R.
It is designed to provoke discussion to enlarge the vision, and to increase our awareness of the changing
times in which we live. Above all these things is the hope that we, as Freemasons, will go into the future
with confidence, understanding the part we are to play in the needs of a modern society.
The Past Fifty Years
The ability to see into the future with any degree of certainty, is not given to ordinary mortals. Therefore we
must preface our remarks by saying that we have no crystal bail, and no magic formula to enable us to
accurately predict the style of our Craft in future years. We can, however, look at the past fifty years and
endeavour to analyse the trends of behaviour in society, and the changes which have occurred.
We have seen the nineteen-twenties with their tremendous fall in moral standards, with a series of minor
booms and depressions, with a new kind of post-war society, and the new rich appearing in great numbers.
Then came the depressing thirties and the slow emergence from the great depression of that period. We had a
brave new world poorly equipped to face up to a Second World War.
The first half of the nineteen-forties was occupied with the war years, a period in which civilian casualties
rose to an unheard of figure. The boundaries of the nations in Europe and Asia changed beyond belief. The
fifties found religion losing ground and a further fall in moral values. The population explosion was making
itself felt, and many unfortunate people were clamouring for their rights. The sixties brought inflation in a
tremendous spiral, and a degree of permissiveness in society never before experienced. Today we are faced
with a vigorous and expanding economy, with soaring costs and industrial strife. Out of all this Freemasonry
has progressed Over the whole period of fifty years.
Masonic Population (N.Z.)
1920 = 17542
1930 = 27259
1940 = 26491
1950 = 37522
1960 = 46362
1970 = 44219
From this it can be seen that although there has been a slight ebb and flow in our membership, yet the overall
picture is one of positive growth over the whole of the period.
Social changes of the future must affect the Craft. In the twenty-first century we can expect totally
centralised government; a population increase in Auckland to three million; equality of the sexes; instant
audio-televised communication with anywhere in the world; completely new universal currency with little
practical use for coinage; instant information on any subject available to anyone from computer banks and
libraries; almost total reliance on "no cost" public transport in the cities; and a large amount of non-
productive leisure time. In spite of all these and other changes that will take place, we feel sure that
Freemasonry has a positive and developing future in New Zealand. This statement is based on the progress
of the past, the trends today, and the promise of tomorrow.
What Can We See Emerging?
Because of the conservative nature of our institution and the maturity of our members, we cannot expect any
great change in the appearance and furniture in the Lodge-room. Audio-visual equipment may assist in the
working of some parts of our degrees. Much will be done to improve the comfort of those who attend with
greater emphasis being placed on the quality of appointments, with air-conditioning and comfortable seating
a necessity.
Lodges may tend to become occupation typed, and it may well be that with increasing leisure time and a
greater opportunity for daytime meetings, that Lodges will assemble for afternoon or early evening meetings,
and the members dine together afterwards. Membership will be by invitation, and increased autonomy will
strengthen each Lodge as a unit, and make much of the present frenzied "visiting" unnatural.
Ritual and Ceremony
The Ritual will probably be subject to much pressure from moderns to reorganise the text, and it is felt that it
will not remain in its present form, but with a tendency to reduce the working of the degrees to a minimum.
An alternative less protracted opening to the degrees may be accepted as an extension to the already
commonly used short closures. The Tracing Board lectures may continue to lose their place in the
ceremonies and be presented with an Historical Lecture on special occasions. Sonic Freemasons may even
suggest that members be received on a solemn attestation, followed by a later presentation of an historical
ceremony performed for the benefit of the year's candidates.
Masonic Dress and Regalia
Relaxation of dress will probably be the first change and will no doubt be in line with overseas trends which
would indicate a move away from full evening dress. Dinner jackets may serve for a time, but with the
advent of some Lodges holding late afternoon, or early evening meetings, it is felt that the Masonic dress of
the future will be a conservative style of the fashion which will prevail at that time. With this relaxation of
dress, our ostentatious badges of rank, aprons, collars, and gauntlets, will probably be replaced with
miniature jewels, symbols and pocket-sized aprons. We can also expect a radical alteration in Grand Lodge
Regalia because of increasing costs. Overseas practice runs to a much simpler pattern with rank defined by
an edging of narrow gold braid.
Benevolence
Charitable works within the Craft may well adopt a new look in the future. The gap between the 'haves' and
the 'have-nots' will widen and will have to be equalised by greater dispensing of assistance. Increased
measures of relief will be necessary to ensure that everyone associated with the Craft can enjoy the
materialistic advantages of society in the future. With the trend of Government to assume an increasing re-
sponsibility for the sick and the aged, the main field of Masonic benevolence may be found in attending to
the needs of the individual on the one hand, and extending our assistance to say, medical research, non-
commercial forms of the arts, education, youth work and scholarships.
The Refectory
The Refectory will always be an important part of Lodge life. With shorter ceremonies, the Refectory will be
equalised in importance to that of the ceremony. It will offer an excellent opportunity for fellowship and we
can expect the form to change to a more relaxed atmosphere, bringing with it a new sense of value and a
closer association with our Brethren. Dining Lodges will become popular, speeches minimal, and time made
for informed discussions and consideration of socially beneficial ideas and ideals. It may become a common
meeting ground for men and women's associated organisations. We may also have to consider including
recreational facilities within the Lodge Centre, for both the Brethren, their wives and their children. Teenager
Lodges may help to foster an interest in Freemasonry. As the law will become increasingly severe on
drinking of any sort and driving, there will be a tendency for more Lodges to become temperance Lodges.
Costs and Membership
The cost of belonging to a Lodge today is proportionally lower than that of fifty, thirty-five or even twenty
years ago. In the future, costs may result in Lodges either being smaller closer groups (with higher dues), or
numerically larger, and thus able to operate on a moderate income. The outlook of the Roman Catholic
Church to our organisation is changing, and we expect that amongst the candidates coming forward for
membership of our lodges, a proportion of them will be members of that church. The age of admission will
also be lowered.
Government and the Craft
Is it wise to continue with the Annual Communication in its present form? Could not the Districts under their
own senior officer hold quarterly meetings, and send delegates to an annual meeting?
We can foresee the time when the day-to-day business of Grand Lodge will be handled by a small executive
board of appointed members, instead of the two large boards we have today.
Our Womenfolk
Present day trends are for a more active participation by our ladies in the social and charitable activities of
the Craft. The growing movements of "Women's Lib" will undoubtedly influence the attitude of our
womenfolk towards Freemasonry.
Integration cannot be envisaged especially when one realises the possibility of official recognition of parallel
women's organisations. It may be that additional degrees will be added to our present system to enable a
working together, but these would be androgynous degrees having no connection with Craft Masonry.
Our Relationship with the outside world and the Government
The customs of society and the changing standards of morality have altered to such a degree over the past
fifty years that we may well ask where do we go from here. History reveals a picture of recurring rise and
fall in religious life and human behaviour. Experience shows that we should expect a return to better
standards in morality and social conduct. The Craft will become outstanding in our society of the future
because of its rigid belief in God, and the practice of every moral and social virtue. This will clearly be
defined in its unchanging adherence to the Grand Principles of Brotherly Love, Relief and Truth.
Freemasonry, along with some other present day conventions, will maintain a conservative influence and
assist in averting too rapid a change. There will always be a place for the Craft. Increased leisure, greater
education, the urge to be associated with something old and seemingly unchanging, a refuge for relaxation,
and an oasis in a very materialistic world, will be some of the ways the Craft will meet a need.
To maintain a good relationship with the outside world, we must achieve dignified publicity both inside and
outside of our Order. This may even lead to regular advertisements stating our aims and explaining our
Order. The right publicity could attract the interest of our Polynesian friends who will number one third of
the population of Auckland in fifty years' time.
It may be that the Craft and its members who have been exempt from violence and abuse in the past, may
have to accept some of this — and even stand up and be counted. Some form of representation and political
contact with the country's authorities will be established on an official level. This may be a statutory demand,
but will prove our allegiance.
Planning for the Future
Of the future development of the Craft we have no doubt. The high standards demanded of its membership
will mean that the quality of the Brethren will never lessen. Changes, undreamed of today, will take place
more rapidly than in the past. Therefore, we of today and tomorrow must face up to our responsibilities,
some of which we present.
1. We must expect and see that the leaders and rulers in the Craft, provide a progressive and sound
leadership.
2. We must make our Lodges more secure in finance and Lodge membership.
3. We must never relax to any degree our Three Grand Principles.
4. We must make our refectory proceedings more efficient, and more attractive to the rank and file of our
membership.
5. We must maintain and improve the quality of work in the Lodge-room.
6. We must extend more and more, the Masonic education of both Master and Master Mason.
7. We must achieve dignified publicity both inside and outside the Craft.
8. We must recognise that our womenfolk have their individual rights and privileges, and that we greatly
value their co-operation.
9. We should look to Grand Lodge to take a more positive lead in providing instruction and direction in
Masonic education.
10. We must develop Brotherly Love and Fellowship to a much greater degree than we do today.
"WITHOUT DIFFIDENCE"
The Scene — The Refectory on the occasion of the centennial meeting of Masterton Lodge, No. 19, in the
presence of M.W. the Grand Master Sir Edwin Bate.
The Speaker — W. Bro. W. G. Jones of Masterton Lodge proposing the toast of the Grand Master —
recalling an early friendship when both were — as the Grand Master still is —active members of the
Hastings Methodist Church congregation, and in the course of eulogising the Grand Master — "and when I
learnt that our Grand Master was Chairman of Directors of a certain public Company I invested in it without
diffidence well knowing . . . ."
The Grand Master — (with a startled and incredulous air and to the enjoyment of all present) "without
dividends?"
BIRTH AND DEVELOPMENT OF
FREEMASONRY IN OTAGO
This brief account of the introduction and growth of Freemasonry in New Zealand,
more particularly in Otago, was written by M.W. Bro. William Martin, P.G.M., of
Dunedin, and appeared originally in "Provincial Pride", the journal of the Otago
Early Settlers' Association.
The earliest published reference to Freemasonry in New Zealand occurs in the "New Zealand Herald and
Auckland Gazette" of July 31st, 1841, where mention is made of the presence of Freemasons in regalia at the
ceremonial laying of the foundation stone of St. Paul's Church in Auckland; but the first Masonic Lodges in
New Zealand were not established till the following year, these being Lodge Ara in Auckland by the Grand
Lodge of Ireland, and the New Zealand Pacific Lodge in Wellington by the United Grand Lodge of England.
The first Masonic Lodge in the South Island was formed by the French Settlers at Akaroa in 1843, but this
had a very ephemeral existence. A gathering of English Freemasons took place in a store in Lyttelton, in
1851, but the first chartered Lodges in Canterbury were Lodge Unanimity of Lyttelton and Lodge St.
Augustine in Christchurch in 1852, both under the authority of the Grand Lodge of England.
As a matter of general information it may be noted that every genuine Masonic Lodge works under the
authority of a charter received from one of the hundred Grand Lodges that control Freemasonry in the
various countries of the world. Each Lodge has a name and a number. Until 1890 when the Grand Lodge of
New Zealand came into being, all Lodges in New Zealand were sponsored by the Grand Lodges of England,
Scotland or Ireland. In that year, or shortly afterwards, most of the 150 Lodges then established transferred
their allegiance to the Grand Lodge of New Zealand though a few continued to work under the original
charter. Thus there are in New Zealand today 500 Masonic Lodges with 50,000 members, representing four
constitutions, but all working in complete harmony.
A gathering of Freemasons is known to have met in Dunedin in 1852, doubtless to discuss the formation of a
Masonic Lodge in Dunedin. However, no such Lodge eventuated till 1860, when the newly-formed Lodge of
Otago, No. 844, E.C., received its charter from London; and it is of some considerable interest that the first
Wor. Master of this first Lodge in Otago was the same George Smith who had been the first Master of the
New Zealand Pacific Lodge in Wellington probably the premier Lodge in New Zealand, eighteen years
previously. He is thus entitled to be regarded as the father of Freemasonry in New Zealand.
The following year saw the introduction of Scottish Freemasonry into New Zealand when Lodge Otago
Kilwinning, No. 417, S.C., was established in Dunedin. The Grand Lodge of Ireland did not establish a
Lodge in Otago until 1866 when the Shamrock Lodge, No. 448, I.C., came into being. Of 21 Irish Lodges
originally established in New Zealand only four today belong to the Irish Constitution.
The early years of the 1860's formed a prosperous period in Dunedin and Otago following the discovery of
gold in Central Otago, hundreds of immigrants arriving from overseas during the "gold rush". Many of these
were or became Freemasons and new Lodges were established not only in Dunedin but elsewhere in Otago.
After a few years several Lodges ceased to function due to the departure of members at the close of the gold-
mining boom. Such were the Hiram Lodge, No. 1127, E.C., Lodge St. Clair, No. 450, S.C., and Lodge
Shamrock, No. 448, LC.
This Lodge St. Clair was not named after the Dunedin suburb of that name, but after the St. Clairs of
Rosslyn, who were the hereditary Grand Masters in Scotland prior of the constitution of the Grand Lodge of
Scotland in 1735. Though Lodge St. Clair survived for only a few years, it numbered among its members
several well-known Dunedin citizens including John Mitchell, of Ferguson and Mitchell (Stationers),
Richard Oliver, M.P. and later a member of the Legislative Council; A. M. Hopper, secretary of the
Benevolent Institution; and John Bathgate, a well-known solicitor and a member of the Legislative Council.
The original Lodge of Hiram, No. 1127, E.C., ceased to function about 1869 while the present Lodge Hiram,
No. 2008, E.C., before it joined the Grand Lodge of New Zealand was constituted in the Commercial Hotel
at Green Island and lated moved to Hillside Road. Among the members of the earlier Lodge were Maurice
Joel (Red Lion Brewery), Solomon de Beer (D. Benjamin and Co.), Henry S. Fish who served two terms as
Mayor of Dunedin and two terms as a Member of the House of Representatives, Henry Wise (Wise's
Directory), Richard Oliver (Minister of Public Works and later Postmaster-General), Henry Driver (Member
of the first City Council) after whom Drivers Road is named, and William Mills (gunsmith) the uncle of Sir
James Mills.
The Shamrock Lodge is said to have had a short and somewhat stormy career. It opened in March 1866, and
ceased five years later when its membership had dropped to fifteen. It is known to have been represented at
the ceremony of laying the foundation stone of the second Lodge building in Moray Place East. Amongst its
members were Charles Reeves (Mayor of Dunedin in 1876-7). Julius Hyman (watchmaker and jeweller),
William Gregg (coffee and spice merchant), and Thomas S. Graham, a partner in the firm of Bing, Harris
and Co. His wife was a daughter of Charles Kettle, who was the original surveyor of Dunedin. When Lodge
St. Patrick was established in 1881 Thomas Graham became its first Master.
Other Masonic Lodges established in Dunedin prior to 1870 included Lodge St. Andrew, No. 432 S.C.;
Lodge Celtic, No. 477, S.C., and Lodge St. Patrick, No. 468, I.C., all of which are vigorous Lodges at the
present day. Most of the information relative to the vanished Lodges has been collected by the late Col.
George Barclay and published in 1935 as "The Extinct Lodges of New Zealand".
When the Grand Lodge of New Zealand was formed in 1890 there were in Otago some twenty-seven Lodges
— 10 English, 16 Scottish and one Irish. These Lodges were stationed in Dunedin, Oamaru, Palmerston,
Milton, Balclutha, Kaitangata, Port Chalmers, Naseby, Cromwell, Clyde, Alexandra, Tapanui, Lawrence,
Clinton, Mosgiel, Outran, Waikonaiti and Portobello. Today there are fifty Lodges in Otago and twenty-five
in Southland with a membership of about 8,000.
But to return to the earlier period, where did the Lodges meet? The first Lodges had no Masonic home of
their own and met in hotel rooms. The Lodge of Otago, first in the province, met for a time in Watson's
Commercial Hotel in High Street and later at the Shamrock Hotel in Rattray Street. Lodge Dunedin also met
in the Shamrock Hotel, and Lodge Otago Kilwinning met first at Mr. Mill's store in Stafford Street, then in
Moir's Hotel in Manse Street, and later at the Shamrock Hotel.
The first Masonic home set apart for Lodge use only was a small wooden building situated at the back of
Wain's Hotel, and reached through a right-of-way between the hotel and Brown Ewing's drapery emporium.
According to one report it was brilliantly lit with the new illuminant known as kerosene. This building was in
some ways unsatisfactory and was replaced by a second building in Moray Place. The lower storey was
occupied by R. Hudson, the biscuit manufacturer. Apparently the building committee got into financial
difficulties at one stage and report has it that for a time several members when the Lodge was in session used
to wait outside to prevent the possible entry of the bailiff. This building was burnt to the ground in 1881, the
Lodges losing all their regalia and Lodge furniture. The Princes Street Lodgeroom, though in use till 1872,
was no longer available so the Lodges for a short time met in the Oddfellows' Hall in Rattray Street.
The Lodges next bought the Jewish Synagogue in Moray Place, converting it into a Lodgeroom which served
till the present building in Moray Place finally became available. Today there are ten Lodge buildings in use
in Dunedin and twenty-one in other parts of Otago.
_______________________________________________________________________________________
YOUTH
You are as young as your faith, as old as your doubt; as young as your self-confidence, as old as your fear; as
young as your hope, as old as your despair. So long as your heart receives messages of beauty, cheer,
courage, grandeur and power from the earth, from man, and from the Infinite, so long are you young. "Live
every day of your life as though you expect to live for ever." —Samuel Ullman.
MASONS ACTIVE IN BENEVOLENCE
During the past five years the New Zealand Masonic Grand Lodge has spent more than half a million dollars
in the relief of distress and in helping elderly members, widows and dependants to a better and more
comfortable way of life.
This was stated by V.W. Bro. M. J. Boardman, chairman of the Southern Masonic Association and former
president of the Board of General Purposes, when presenting a cheque for $20,000, the gift of Otago
Freemasons, to the "Ranui" elderly people's home at Alexandra on 8 July.
Over the five-year period, he said, the following specific commitments had been made by the Grand Lodge,
through its Board of Benevolence :—annuities to brethren and their dependents, $327,000; bursaries to assist
with education of children, $61,000; grants to meet immediate financial needs, $19,000; comforts for the
sick, $7,000; subsidies for hospitals and homes, $163,000; Kirkpatrick Girls' Home in Nelson to meet deficit
on annual working, $21,000. In addition no less than $198,000 had been advanced free of interest to
members or their widows to enable them to pay off mortgages and thus relieve them of liability for these
payments during their lifetime.
Referring to the Ranui project, where the Masonic contribution of $20,000 was to provide a lounge and
amenities for the residents, V.W. Bro. Boardman said the response from Lodges and from individual
members of all constitutions had been outstanding and the target had, in fact, been exceeded. A decision on
the disposal of the balance would be made at the annual meeting of the Southern Masonic Association in
September.
V.W. Bro. Boardman handed the cheque to Mr. Gordon Ramage, chairman of the Ranui House Committee,
who, in turn, passed it on to Mr. H. S. Skinner, convener of the Presbyterian Social Service Association,
which has guaranteed to underwrite the Ranui project on behalf of the citizens of Otago.
W. Bro. Allan Brown, of Lauder, commended the generous contributions of Central Otago Lodges in
particular.
A UNIQUE OCCASION?
An occasion which may be unique in New Zealand Freemasonry occurecl in Lodge Waihopai, No. 189,
Invercargill, on May 21, when R.W. Bro. James Stobo, P.D.G.M., worked a Second Degree on the exact
50th anniversary of his installation as Master of the Lodge on Monday, May 21, 1923.
To celebrate the event R.W. Bro. Stobo's Lodge honoured him with a bar to his master's jewel. This in itself
is something believed to be without precedent in New Zealand Freemasonry.
In making the presentation of the Bar, the Grand Master briefly summarised the life and place of R.W. Bro.
Stobo in the community. Born in Invercargill in 1891, a son of the province's first Presbyterian minister,
almost all his activities have been connected with the city of his birth. And these activities were many and
varied.
After graduating B.A. and later M.A. at Otago University, he taught in Southland schools until he finally
retired (for the second time, having officially retired six years earlier) in 1957.
His other interests were wide and varied — a Rugby Blue while at Otago University, a keen tramper and
climber, particularly in the out-of-the-way places of Western Southland and Fiordland, a Southland rugby
selector, a W.E.A. lecturer, life-membership of the Georgetown Bowling Club and the New Zealand
Homservicemen's Association, and an elder of the Presbyterian Church — indeed an impressive list. He was
awarded the King George V Jubilee Medal in 1935, and in 1953 the Queen Elizabeth Coronation Medal.
At the refectory following the formal Lodge meeting, R.W. Bro. F. K. Knox, P.P.G.M., in proposing the
toast to R.W. Bro. Stobo, outlined his wide and honoured career in Freemasonry.
Initiated into Lodge Waihopai in 1917 he became its twelfth Master in 1923, having as his Senior Warden,
Bro. S. C. K. Smith (later R.W. Bro.) also a memorable figure in Southland and New Zealand Freemasonry.
R.W. Bro. Stobo's was a busy year in office as he initiated 14 candidates, and a further seven had been
ballotted for and were awaiting initiation. The general rule was three candidates at a time and emergency
meetings were held to cope with subsequent degrees.
It was during his year as Master, that Lodge Waihopai decided to leave its Grey Street Room and join the
other three city Lodges in building the present Forth Street Lodge- room. This was no simple transition as
those in favour of the move, led by W. Bro. Stobo, had to overcome entrenched opposition from more
conservative brethren. In the negotiations which preceded the erection of this outstanding building the
forethought and displomacy of the then Master of Waihopai gave a foretaste of the integrity and
forthrightness which were to lead to an outstanding Masonic career.
And what of this career? He was appointed Grand Standard Bearer in 1942, Assistant Grand Director of
Ceremonies in 1944, Provincial Grand Master for four years from 1948-51, and finally Deputy Grand Master
in 1958.
And what of today? R.W. Bro. Stobo is a regular attender at his mother Lodge (Waihopai) when in
Invercargill or at Lake Lodge of Ophir, No. 85, when in Queenstown, where he lives for a good portion of
the year. He has from its beginning been a keen and active member of the Research Lodge of Southland, No.
415, where his experience and knowledge make him a valuable and respected brother.
This tribute to a most worthy brother may well end with the words of R.W. Bro. Knox as he completed his
task.
"We honour this evening a man who has fulfilled in every sense the charge given at his initiation. 1 trust that
you may live many years to wear that Badge, with pleasure to yourself, with usefulness to the Craft, and with
honour to the Lodge in which you have been initiated."
R.W. Bro. James Stobo, P.D.G.M.
YOUNG AT HEART
Loyalty to and belief in an ideal formed the basis of the comments by V.W. Bro. H. T. Gunter, Asst. Prov.
G.M. (Waikato), when replying to the toast to the Asst. Prov. G.M. and Grand Lodge Officers Present and
Past at a recent installation ceremony.
These comments were exemplified but a few days later when at the Installation Ceremony at the Mount
Maunganui Lodge, No. 376, conducted by V.W. Bro. C. T. Forlong, Asst. Prov. G.M. (Waikato), the
combined ages of the following Grand Lodge officers occupying the positions of Senior Warden, V.W. Bro.
H. L. Hollis, Junior Warden, V.W. Bro. J. W. Kenyon, and Inner Guard, V.W. Bro. J. N. Griffiths, totalled
249 years. Not only is each one of these Grand Lodge Officers 83 years old, but all hold the rank of Past
Grand Director of Ceremonies, and at the organ was another stalwart, W. Bro. C. W. S. Judd, P.G.O., aged
75 years.
GOLDEN WEDDING
Dunedin Masons, and indeed many from much farther afield were among those who extended
congratulations when R.W. Bro. Walter C. Whitworth, P.G.W., and Mrs. Whitworth celebrated their Golden
Wedding on June 12 last. After having known each other as children in Nottingham, England, they met again
in New Zealand after World War I, in which he served with the Sherwood Foresters, a Nottinghamshire
regiment, and were married in Christchurch in 1923.
R.W. Bro. Whitworth is one of those Masonic stalwarts —they exist in every district — whom everyone
knows they can depend on to do a job the way it should be done. A Past Master of the Service Lodge, No.
237, he was initiated in 1938 and has several times been Director of Ceremonies but has probably found his
greatest satisfaction in the post of almoner, which he has filled for the past 11 years.
He was Grand Director of Ceremonies in 1957/58 and was accorded the rank of Past Grand Warden in 1965.
He has been a member of both the Board of General Purposes and the Board of Benevolence, and on three
occasions has been chairman of the entertainment committee when Grand Lodge communications have been
held in Dunedin.
Walter had been chairman of the Otago Almoners' Association for eight years, and has been secretary of the
Southern Masonic Association since its inception in 1958. The latter post also involves secretaryship of the
association's entertainment committee which provides entertainment for the residents of the Maryhill
Masonic Cottages in Dunedin.
For good measure he is chairman of the Dunedin Masonic Hall Committee.
R.W. Bro. Walter C. Whitworth, P.G.W., and Mrs. Whitworth, who
celebrated their Golden Wedding on June 12.
XX OLYMPIC GAMES
During the XX Olympic Games held in Munich in 1972, the Freemasons of that city opened their Lodge-
rooms to the Brethren from abroad. This hospitality extended from August 28 to September 6. Because of the
large influx of visitors the Lodge refectories were, opened as restaurants.
One of the Lodges held an invitation ceremony in honour of all the visiting Brethren. A banquet with the
ladies and guests followed this ceremony.
A Masonic information bureau with multilingual brethren was maintained during the entire Games period.
This proved a great success. Most of the Lodges in Munich met in the Schwanthaler Strasse Lodge Building
during this period.
ROSS HEPBURN RECEIVES 32°
R.W. Bro. Ross Hepburn of Christchurch has recently received the 32° in the Ancient and Accepted Rite. He
has been a member of Excelsior Rose Croix Chapter, No. 78, for forty years and served as M.W.S. in 1941.
He is a Past Grand Warden of the Grand Lodge of New Zealand, a Past First Grand Principal of the Supreme
Grand Royal Arch Chapter of New Zealand, a Past Provincial Grand Master of the Royal Order of Scotland
and a Past Great Herald in the Order of the Temple. He is the only remaining Foundation Member of the St.
Augustine Cryptic Council, No. 1. He received his forty year Service Badge in Royal Arch Masonry in 1970.
R.W. Bro. Hepburn is also a Pastmaster and the present Editor of the Masters' and Postmasters' Lodge, No.
130.
GOLF TOURNAMENT
A most attractive golfing trophy consisting of two silver crossed golf clubs over a square and compass
mounted on a wooden shield and accompanied by a large piece of asbestos rock was retained by Golden Bay
Lodge, No. 144, for the second year in succession at the Picton Golf Course recently.
The trophy was originally played for hi-yearly as part of the entertainment of alternating visits between
Lodge Karamea and the now extinct St. Cuthberts Lodge, No. 144, Collingwood. It was donated by the
present Provincial Grand Master of Nelson and Marlborough, R.W. Bro. K. E. Wadsworth. The asbestos
represents the terrain of the country flown over by the two lodges during their visits.
The trophy is now the basis of an annual competition between teams from the Nelson-Marlborough District
in which members and wives compete.
WISDOM, STRENGTH AND BEAUTY
When Bro. Bob Schofield, a member of Lodge Putaruru, visited his home town in Yorkshire in August after
an absence of 22 years, it was not a case of carrying "coals to Newcastle".
Bro. Bob came to New Zealand from Brighouse, the centre of the stone industry in Yorkshire, and when he
attends a meeting of Lodge Brighouse, No. 1301, E.C., for the first time he will present the Master with a set
of gavels he made from New Zealand wood.
The gavels were given into Bro. Schofield's care at the July meeting of his Lodge when V.W. Bro. H. T.
Gunter, Asst. Prov. G.M. (Waikato), paid an official visit.
Bro. Schofield has looked to the First Tracing Board to find a parallel to the timber he has used for the
gavels. He says that wisdom is represented by the name Putaruru — the home of the wise old man, the owl
— tawa represents strength, and rewa-rewa represents beauty.
SIXTY GLORIOUS YEARS
Among the Grand Lodge officers who accompanied V.W. Bro. C. I. Forlong, Asst. Prov. G.M. of Waikato at
the Installation Meeting at The Alpha Lodge, No. 81 (Cambridge), was V.W. Bro. Samuel Lewis, P.G.R.
V.W. Brother Lewis was 29 years of age when he was initiated into The Alpha Lodge on the 19th February,
1908, and raised to the Master Masons Degree on the 13th May, 1908.
He was installed as Junior Warden in 1911, and became Master in 1913. He became the Master a second
time in 1930, and in the same year, was honoured by Grand Rank as Grand Standard Bearer. In 1958 he
became Grand Registrar.
FOUR SCORE YEARS AND TEN
The Plunket Lodge, No. 163, Te Kuiti, recently honoured Bro. Henry William Swift on the occasion of his
90th birthday.
Born at Kumara near Greymouth, Bro. Swift early joined the Cobden Bucket Fire Brigade. In recognition of
his 37 years' service he is the holder of 25 years Gold Star and six successive 2-year bars.
Bro. Swift also possesses the Royal Humane Society's Silver Medal and Diploma for his outstanding bravery
in rescuing two people from drowning in the Greymouth Lagoon in 1918. He also holds a Gold Medal
presented to him by the Mayor of Te Kuiti for services rendered to the residents of the town.
Bro. Swift was initiated in Lodge Lazer, No. 1689, E.C., at Greymouth on October 21st, 1918, and on being
transferred to Te Kuiti, joined the Plunket Lodge, No. 163, on December 19th, 1923. Immediately on joining
the Plunket Lodge he became the unofficial trumpeter at installation meetings of the following Lodges: The
Plunket Lodge, No. 163, Lodge Waipa, No. 119, Lodge Nan Mai, No. 177, Lodge Maniapoto, No. 206,
Lodge Otanake, No. 283, and Lodge Rangiaohia, No. 350, an office which he has so ably filled over the
years, and one which he stills holds today.
In 1950 these Lodges presented Bro. Swifth with a Trumpeter's Jewel in appreciation of his services. He was
presented with his 50 Year Service Jewel by V.W. Bro. K. W. Low, P.Pres., B.G.P., in 1969. 'Although 90
years of age, Bro. Swift attends every meeting of his Lodge and is a frequent visitor to other Lodges in the
Waikato area.
In all, life membership has been conferred on him by no less than ten organisations in Te Kuiti, the foremost
of these being the Te Kuiti Municipal Band, of which he is at present Vice-President, and to which he has
given a lifelong service. Among others are the Railway Social and Football dub, Orphans Club (55 years),
the Te Kuiti Swimming Club, Te Kuiti Old Citizens Club, Druids Lodge (73 years), and the Te Kuiti
Bowling Club.