MASONIC.

New Zealand Mail, Issue 940, 7 March 1890, Page 7

MASONIC.

Having re-opened the Masonic column in he Mail, under the supervision of a Master in the Craft, toe shall be glad to receive from Secretaries oj Lodges, and brethren generally, short reports 'of Lodge meetings and Masonic ’vents of all kinds likely to be of interest to nembers of the craft. All correspondence for this column to be addressed to the Masonic Editor, New Zealand Mail. ANSWERS TO CORRESPONDENTS. D. G. A. (Melbourne). —The meetings are held monthly. P. W. (Havvera). —The best cbllection of Masonic music is by Bro, Dr Spark. You can purchase the book through G. Kenning, London. Mason (Westport).—We have asked the Secretary to forward the desired information. FAVOURS RECEIVED. Chaine d’Union (Paris), Die Banhutte (Leipsic), Rivista della Massoneria Itaiiana (Rome), Luce e Concordia (Naples), London Freemason, New Zealand Craftsman. El Triaugulo (Madrid), and Proceedings of the Grand Lodge of Switzerland. AN ERROR CORRECTED. We exceedingly regret that, in our issue of the 21st ultimo, in referring to the proceedings which took place at the meeting of District and Provincial Grand Masters, held in Dunedin in January last, we stated that Bro. Bevan, District Grand Master of Westland, waxed warm on the subject of a Grand Lodge, and characterised the letter from the Grand Secretary (re clause 219) as a forgery in which two Wellington brethren were concerned. We now learn, from a most reliable source, that no suoh statement was made by Bro. Bevan at that meeting, which passed off moat satisfactorily and without any ill-feeling being manifested towards those who advocate the formation of a Grand Lodge. Under these circumstances we feel aggrieved that a misstatement was made. SOCIABILITY IN LODGES. The exclusiveness of Masonry’s usual course is a worn subject, and those who have ere now apologised for it have exhausted themselves, and, indeed, almost humiliated themselves by their apologies. This exclusiveuess needs no apology. What it is the fraternity knows, and many generations of success have demonstrated its acceptability to those whom the craft have deemed worthy of acceptance. The lodge gathering, the intercourse of Masons as Masons, the settlement of what the craft deems necessary to its futherance and success belong to the brethren through their own appointed agencies. But the work of Masonry may be progressed by other than the instrumentalities which Masons as Masons have not been accustomed to make use of. We are clear upon this. That lodges lose nothing which is willing to promote the social relations of its members, not merely by the timehonoured precepts of Ancient Craft Masonry, but by the comparatively recent adaptation of society methods to accomplish the purpose. Ability to maks a force not only strong in its elements, but cohesive also, is the highest type of power, and all that gives consistency and cohesion to the individual forces which, properly combined, make for streugth. every ardent Mason should seek for in our institution. Now, much has been said as to public ceremonials. The installation service, the lodge of sorrow, the laying of the corner-stone, ably conservative brethren still insist should be kept as privately as possible. Some of these well, meaning Masons, cloistered as they must be from the activities of the real Masonic life of the present, deprecate the presence of the ‘ profane ’ at lodge ceremonies in a Masonic hall. We disagree with them. Man’s be3fc life is the Mason’s best life. That

which ennobles, Masonry should at all times call to its aid, and we rejoice to know that the tendency is to bring to a social reunion, as often as circumstance will permit, those whose sympathies for our fraternity strengthen and animate brethren to perform the duties the institution layg upon them. Let the mothers, the wives, the sisters, the sweethearts of our brothers come aH often as we can find time from the usual routine to invite them, to listen to such portions of our beautiful rituals as it. is permitted to make public, and to take part with us in the social features of the Craft. Open your doors brethren, wide, to admit the home virtues. Close them tightly against everything that would militate against the peace, the love, the brightly burning fireside hopes of the good, the right and the true which every true Mason loves to believe the lodge and the home mutually reflect upon each other. THE TOMBSTONE. We quote the following from La Chaine d’Union, the official organ of the Grand Orient of France. ‘ It is generally granted that the style of tombstones at the present day has degenerated considerably ; all generous ambition has been abandoned and the monumental sculptor moves in a narrow circle where common place symbols reign supreme. Very few'artists attempt to reach against the general tendency, and the necropolis of to-day only presents to the visitor a forest of cypress and weeping willows overshadowing marbles which are the exponents of a sad emblematic routine. ‘A happy departure in a ne «• direction has just been made by a Belgian architect, M. A. Samyn., When entrusted with the care of constructing a tomb for a family where different beliefs were represented, he sought to symbolize the mysterious bond uniting all believers, to whatever creed they may belong. He therefore grouped and harmonized a certain number of signs, emblems and inscriptions, borrowed from the principal religious past and present, and relating either to man’s efforts to symbolize the Infinite, or to the religious character of moral obligations, or to the hope of a life beyond the grave so deeply anchored in the human heart. ‘ He was mostly inspired by the architecture of India ‘ born from the contact of Islamism wi6h Brahmanism and Buddiam.’ This architecture lends itself splendidly to religious symbolism. Among the many signs and symbols depicted on the Mausoleum, we notice the Christma and the Alpha and Omega adopted on Christian tombs to symbolize the Christ, then the Tetragrammaton l and the Greek word which, according to Plutarch, was engraved on the Temple of Delphi. In another place we find the mystical Brahman monosyllable Oum, the word Allah in Arabic characters (this word signifies the strong one, it is the divine name) and the name of Odin, Wodan the Alfcedir in Runic characters. ‘ We may also cite a representation of the lightning surrounded by the letters J.0.M., Jupiter, Optimus,‘Maximus. This Jupiter, so scoffed at by Christians, was originally called Diu pater * the father heaven,’ whence the conception of the Father which art in heaven was perhaps derived. The Dharma Chakra, ‘ the wheel of the law,’ which represents the true God of Buddhists ; the fire, symbol of Ormuz, ‘the all-knowing Lord of ancient Persia and the uniform character An, which among the Chaldeans represented God, are also found on the columns supporting the monument,! ‘Among hieroglyphics we notice the Phcenix dying on its funeral pile, the Lotus dear to the Egyptians, and above all, the Sprig of Acacia which speaks so deeply to the heart of the children of the widow. ‘ Thus, in spite of the diversity of beliefs and creeds depicted by all these symbols, it * expresses to us a common idea and intimate feeling proclaiming the existence of a hereafter.’ THE THREE GREAT LIGHTS. We hold in Bonds of Brotherhood those men (and only those) Whose hearts expand with others' joys, feel keenly others’ woes, And disregarding rules and forms will aye maintain the Right! Who judge, not from appearances, oft-times deceitful they, But ever hail true virtue and its humanising sway, As ’tis measured by the Compasses, the Angle, and the Light. Our Compasses adjust we so that limits be Within whpse arcs there’s room for every type of mankind. For every man man's brother is in God’3 eternal sight ! Within the space thus circumscribed aye Sanctuary be To which in times of grief and wrong the burdened heart may flee, And its cause be vindicated by the Angle and the Light 1. The Betting of the Angle calls for finished skill and care, To see its lines be laid aright, its joints precisely square ; Else the justest Work produced our rules may cause us oft to slight, And we may be constrained to err, and oven to condemn The handicraft of Talent fine, the Acts and Deeds of them Whom the Master will himself approve In stronger purer Light. Seek we that Light at its Great Source, nor dare we to presume To cast aside the block we’ve tried amidst uncertain gloom ; In the meridian sunlight test it ! Not in Shades of Night ! For errors manifold are made, and errors made must be, By those who of the Standard Guides laok even one of Three, Be the One of Three the Compasses, the Angle, or the Light ! When we shall find our fellow-man borne down by treatment hard Braised and brukan though he be, him may we hot uitcard,

For oft-times of a broken block choose we the fragment; white, And shaping it with nicest Art, a Miniature We place ‘within the Temple,’ before the Master therej When all the world without is dark, it shines in radiance rare, .. A perfect Block ! A finished Vvori . A Model of a Square ! When ’tie tested by the Cgmpasses, the Angle, and the Light.

This ia the truest Masonry The Universal Creed ! Without it ne’er can guards and signs a Mason make, indeed A shapeless mass he prostrate lies before the Orient bright • But with it oft, as once on earth the Master wisely said : The ‘ Block the Builders cast away becomes the Corner’s Head !’ The noblest Work exhibited in God’s refulgent Light.