Note: This material was scanned into text files for the sole purpose of convenient electronic research. This material is NOT intended as a reproduction of the original volumes. However close the material is to becoming a reproduced work, it should ONLY be regarded as a textual reference. Whatever copyrights might possibly exist, this material may be legally used under the “Fair Use” provisions of Title 17, USC [copyright laws].
Scanned at Phoenixmasonry by Ralph W. Omholt, PM in June 2007.
General History of the
Order of the Eastern Star
BY WILLIS D. ENGLE
A GENERAL HISTORY
OF THE
ORDER OF THE EASTERN
BY
REV. WILLIS D. ENGLE
Past Grand Patron of Indiana, and first Right Worthy Grand Secretary
of the General Grand Chapter of the Order
ILLUSTRATED
INDIANAPOLIS, IND.
Willis D. Engle, Publisher
1901
This History of the Order of the Eastern Star is
FRATERNALLY DEDICATED
By the author to his co‑laborers in the early days of the Order, whose
eyes have seen the crowning of their labors; and to the memory
of those faithful ones among them who have passed on
to the larger life, and entered upon rest nobly won.
PREFACE.
TO BE the first to enter an unexplored field, and attempt to map out before the understanding of one's readers its various characteristics; to delve below the soil and thus endeavor to discover the hidden sources from which has sprung that which appears upon the surface; and thus to add to the store of knowledge, is no easy task, and requires patient, persevering labor. Although the writer of this book has been an active worker in the Order of the Eastern Star for twenty‑eight years, and during all that time has been a diligent gatherer of material and facts concerning it, and has, by the favor of his fellow‑members been placed in positions of trust and responsibility, which have given him rare opportunities to learn much of the workings of the order, yet he had no idea, when he undertook the production of this history, how great the task would prove, for he has undertaken to be doubly sure of the facts stated and has spent days in running down some particular item that, perhaps, when secured, would not add a dozen lines to the work. That it is perfect, and that every essential fact that it is possible to ascertain in regard to the order is contained in it, he would not pretend to say; but he does say that he has made an honest effort in that direction flow far he has succeeded perhaps time only can demonstrate. Although there have been brief historical sketches of the order written, they have been produced generally for a purpose other than a simple development of the truth, and
4 PREFACE.
the writer knows of none, however brief, that has not contained more or less inaccurate statements, even as his may be found to do, but none have been knowingly made, and he has tried to present every fact in an unbiased manner. That his book will meet with favorable criticism, he hopes; that it will also receive some unfavorable comment, he expects. If he succeeds in adding something to the common stock of knowledge and understanding, and in rescuing some facts from being lost, and is privileged to be an instrument in adding a little to the glory and luster of the order, he will be satisfied. In the history it will be found that while he has made no direct quotations from the present authorized ritual, with one or two minor exceptions, he has quoted, sometimes quite copiously, from rituals that are now obsolete, but in doing so he has carefully avoided incorporating therein anything that might throw any light upon what is the real secret work of the order, and in this respect he believes his work will be found to compare favorably with the Masonic encyclopedias. He has endeavored, at the same time, to convey to the enlightened reader as full knowledge of the subject in hand as was possible with these limitations. Many months of continuous labor have been bestowed upon it, and as he indites these words as his task is drawing to a close, it is with the desire that his readers will consider how hard it is for one to write unbiasedly of his own times, and of events in which lie has been an active participant, so that if the fiat person singular is sometimes singularly prominent, it is simply because a full recital of essential facts rendered it necessary, as he, has no desire to use both ends of the trumpet of fame. He would be singularly remiss if he did not express his deep sense of obligation to the many brothers and
PREFACE. 5
sisters who have given him material assistance in se‑curing information that has helped to make the work both valuable and interesting; and he would also give expression to his sense of obligation to those more numerous sisters and brothers who have so generously confided in his ability to create a work worthy of their encouragement, and have manifested that confidence by subscribing in advance of its production, and thus rendered its publication possible. He trusts that none of them will be disappointed in its perusal, and that they will by kindly words, en‑courage, others to purchase it, that he may receive at least some return for his months of labor. He will be grateful, also, to any one who may be able to add any facts concerning the order that will be of interest, that can be used in a second edition of the work. He will always be glad to know of any copies of old rituals that can be purchased, and he will also be pleased to supply to his fellow Eastern Star bibliomaniacs copies of any rituals of which he may have duplicates.
It will be noticed that in this work the Eastern Star degrees are sometimes spoken of in the singular, and sometimes in the plural. This will be understood when it is stated that when the secrets were given by communication the singular number was used in the early days, but when given in constellations or Chapters, they were spoken of in the plural, and I have followed this custom.
WILLIS D. ENGLE.
Indianapolis, Ind., February 9, 1901.
This material originally scanned by Ralph Omholt, Kirkland Chapter 176, Washington.
BON VOYAGE.
Go, " History of the Eastern Star,"
Where e'er its wandering children are;
Recall to those who hailed its birth
Their toilsome struggle 'mid the dearth
Of cheering words, or sunny ways;
And tell to those of later days
How great the triumph it has met
Lest they forget - lest they forget.
Go gladly forth, and may thy pages
Suffice to keep for future ages
The record of the care and strength
Which nursed and fostered, till at length
The Order of the Eastern Star
Is known and loved the world afar.
With naught set down in malice vile,
E'en unkind facts wear friendship's smile,
For, though our order had its battle,
It's grown above war's din and rattle,
And charity's broad mantle red
Is cast about those days, instead.
To those who labored, loved, and - fought,
The guerdon was not dearly bought,
For our great order moves to‑day
Untrammelled in its upward way.
To those who helped with heart and hand
To make this true; that knightly band;
Those women brave; we ask the fame
Too often grudged each early name.
No easy task for woman lone
To stand as target; many a stone
Was hurled 'gainst such whose word and deed
Helped in our order's hour of need.
They're now forgotten, yet that hour
Gave birth to all its present power.
Now, in these days of proud progress,
Forget not those of storm and stress,
Encourage the same zeal and truth
Which marked our order in its youth,
And let the future years reveal
The same desire for its best weal;
Then shall its record grow and blaze
With the refulgence of its rays,
Till earth, illumined, near and far
Reflects the light of Bethlehem's star!
- ADDIE C. STRONG ENGLE.
PART ONE.
____
EMBRACING A FULL ACCOUNT OF ALL RITUALS
PRINTED FOR THE USE OF THE ORDER SINCE.
ITS INCEPTION, WITH A SYSTEMATIC
PRESENTATION AND COMPARISON OF ITS
SYMBOLIC AND EMBLEMATIC TEACHINGS;
A HISTORY OF ITS GOVERNING BODIES,
TOGETHER \WITH ITS LAWS AND CUSTOMS.
CONTAINING, ALSO, FULL NOTICES OF ALL
SIDE DEGREES AND OTHER CEREMONIES
PUBLISHED FOR THE USE OF THE ORDER,
AND OF OTHER PERTINENT PUBLICATIONS.
CHAPTER I.
____
THE ORIGIN OF THE ORDER.
AN organization would hardly be entitled to the designation Masonic whose origin was not shrouded in mystery, and in this respect the Order of the Eastern Star is the peer of any of the branches of Masonry. We know that androgynous Masonry (so named from two Greek words signifying "man" and "woman,") was established in France in 1730, under the name of Adoptive Masonry, and that its Lodges were called adoptive Lodges. These flourished and gained steadily in both numbers and influence until, in 1774 the Grand Orient of France established the Rite of Adoption, and set forth rules and regulations for its government. Among other requirements was one that each Lodge should be placed under the charge and held under the sanction and warrant of some regularly constituted Masonic Lodge, whose master, or his deputy should be the presiding officer, assisted by a woman president or mistress. We are unable to learn whether the ritual used from 1730 was continued in use, or a new one adopted. It is probable that the earlier ritual at least furnished the basis for the later work, which consisted of four degrees, viz.: The first, or apprentice degree was introductory in its character, in which the candidate was pre‑pared to appreciate the emblematic lessons inculcated in the degrees that were to follow.
The second, or companion degree represented emblematically, in its ceremony of initiation, the
10 THE ORIGIN OF THE ORDER.
temptation in Eden, and, in the lecture, or catechism (of which there was one to each degree), the candidate was reminded of the unhappy results of woman's first sin, culminating in the universal deluge.
The third, or mistress degree was based upon the legend of the building of Babel's tower, the confusion of tongues, and the dispersion of the human race. This was made to symbolize a badly regulated Lodge, in which disorder and confusion reigned, while the ladder of Jacob was introduced to represent the various virtues which a Mason should possess, and the concord and obedience that should exist in a well regulated Lodge.
The fourth, or perfect mistress degree was founded upon the passage of the children of Israel through the wilderness, which was made to symbolize the passage of men and women through this to another and better world, and the officers represented Moses, Aaron, and other characters in that history.
There is no evidence, so far as, known, that the French rite ever obtained in this country. A French edition of its ritual, under the title: "La Vraire Maconnerie D'Adoption," (144 pp.) was printed in Philadelphia in 1768; a Spanish translation was printed in Havana in 1822, and, about 1874, Albert Pike published an English translation of it, revised and amplified, but efforts to establish Lodges proved entire failures, the ritual being altogether too lengthy and sombrous to command success.
But side degrees to be conferred upon women in an informal manner, in the form of lectures, seemed to be in demand, and the demand was supplied. Under the title of "Ladies' Masonry," William Leigh, Past Grand Master of Alabama, in 1851 set forth the degree of the "Holy Virgin," and the de‑
THE ORIGIN OF THE ORDER. 11
gree of the "Heroine of Jericho." In 1866, under the title of the "Ladies' Friend," G. W. Brown, of Michigan, published the "Eastern Star," "Mason's Daughter," "Kindred Degree," "Good Samaritan," and "Heroines of Jericho." Other degrees bore the titles of "Ark and Dove." "Maids of Jerusalem," "Sweet Brier," "Daughter of Zion," "Daughters of Zelophadad," "Daughters of Bethlehem," "Cross and Crown," and "Lady of the Cross." Of the origin of these degrees little is known. The Heroines of Jericho is said to be the oldest of them all, and to have been the production of David Vinton, of Rhode Island. While these other degrees are somewhat analogous to the Eastern Star, it is not the design of the writer to attempt to set forth their various peculiarities, but to confine his history to the Eastern Star.
If confidence could be placed in certain statements of Rob Morris, whose labors in bringing the order into prominence exceed those of any other person, we could easily ascertain the truth as to its origin. But these statements are made without corroborative proof, and have been contradicted by the brother himself. In A Monument of Gratitude (1884), brother Morris said:
“Some writers have fallen into the error of placing the introduction of the Eastern Star as far back as 1775, and this they gather from my work, "Lights and Shadows of FreeMasonry," published in 1852. What I intended to say in that book was, that the French officers introduced adoptive Masonry into the colonies in 1775, but nothing like the degree called the Eastern Star, which is strictly my own origination. By the aid of my papers, and the memory of Mrs. Morris, I recall even the trivial occurrences connected with the work, how I hesitated for a theme, how I dallied over a name, how I wrought face to face with the clock that I might keep may drama within due limits of time, etc. The name was first settled upon,
This material originally scanned by Ralph Omholt, Kirkland Chapter 176, Washington.
12 THE ORIGIN OF THE ORDER.
the Eastern Star. Next the number of points, five, to correspond with the emblem on the masters' carpet. This is the pentagon, "the signet of King Solomon," and eminently proper to adoptive Masonry.”
What brother Morris did say in "Lights and Shadows," was in part as follows:
“The five androgynous degrees, combined under the above title (The Eastern Star Degrees), are supposed to have been introduced into this country by the French officers who assisted our government during the struggle for liberty. The titles, Jephthah's Daughter, Ruth, Esther, Martha, and Electa, sufficiently denote the histories comprehended in the degrees.
* * * The following extracts from the published ritual, translated into English, are in point: "The Sisterhood of the Eastern Star is manifest, to the world by its adoring virtues - five. Honor in bright loneliness is the sanctity and moral guarantee of all the obligations of the Eastern Star. This is read by the enlightened in the cabalistic motto of the order. Upon that foundation (honor) stands the following pillars: - to be true; to be aiding; to be counseling; to be loving; to be secret; to be the servant of Jesus Christ. Sweet in its fragrance is the memory of the worthy dead. It comes up from the recollection of happy hours passed in their companionship; it comes down in faith's joyful anticipations of reunion in the home of the Savior. The members of the Eastern Star will follow to the grave's brink the forms of those who have preceded them to a world of glory. * * *
The following verses are offered by the writer as an humble testimonial of gratitude to those who kindly instructed him in the mysteries of these beautiful degrees.”
Whether this can be explained as meaning what brother Morris said he intended to say I leave to my readers to judge. It will be noted that he makes an extract, translated into English, from a ritual, which was, presumably from his previous statement,
THE ORIGIN OF THE ORDER. 13
in the French language, and it is certain that the quotation is not embodied in any ritual now known to exist, except that in the Thesauros there appears to be a reference to, and amplification of a portion of it.
In an open letter, dated Lagrange, Ky., October 2, 1877, brother Morris said:
“I am justified in speaking on this subject. I wrote every word of the original lectures, and composed the songs. For twenty‑eight years I have been communicating it as my own origination. I am the founder of the system, and no one can show any proofs of its existence prior to 1849.”
And yet brother Morris, in the Voice of Masonry, May, 1862, said:
“My first regular course of lectures was given in November, 1850, at Colliersville, Tennessee. * *
At Colliersville, likewise, I conferred the degrees of the Eastern Star and Good Samaritan. Both of these I had received some years before, the latter by brother Stevens, the same who presided at my passing and raising. The restrictions under which the Eastern Star was communicated to me were "that it should only be given to master Masons, their wives, widows, sisters and daughters, and only when five or more ladies of the classes named were present;" these rules I have always adhered to.”
In the first ritual published under the auspices of brother Morris, The Mosaic Book, 1855, it is stated:
“In selecting some androgynous degree, extensively known, ancient in date, and ample in scope, for the basis of this rite, the choice falls, without controversy, upon the Eastern Star. For this is a degree, familiar to thousands of the most enlightened York Masons and their female relatives; established in this country at least before 1778; and one which popularly bears the palm in point of doctrine and elegance over all others. Its scope, by the addition of a ceremonial and a few links in the chain of recognition, was broad enough to constitute a graceful and consistent system,
14 THE ORIGIN OF THE ORDER.
worthy, it is believed, of the best intellect of either sex.”
In the Macoy Manual, 1866, it is stated that
"the Order of the Eastern Star was established in this country during the year 1778,"
and this statement is repeated in Adoptive Rite, 1868, but in the Macoy Ritual, 1876, it is changed to read:
"during the year 1850."
In Adoptive Rite appears the following note:
"A. O., Anno Ordinis - Year of the Order. To find this date subtract 1778 from the present year." In "The Adopted Mason, the organ of the American Adoptive Rite," (August, 1855,) of which brother Morris was M. E. Grand Luminary, it is stated:
“We seek to effect our purpose by adapting an ancient system to a modern use. The degree upon which the American Adoptive Rite is built is very ancient, more so by far than any other, save the York Rite, and one that carries on its very face indubitable marks of antiquity. It exhibits all the furrows of age. Its voice, solemn and impressive, comes up like the deep tones of the veteran, who, from the treasures of four score, enriches the lap of youth.”
In the Adopted Mason of January, 1856, it is stated:
“The Heroine of Jericho, which is so strangely made a standard of adoption, is in itself the offspring of the present century, and one of the youngest of the androgynous degrees; while the five degrees of the Eastern Star, the basis of the American Adoptive Rite, exhibit internal evidences of great age, and they were always considered the property of master masons, their wives, sisters and daughters.”
The fact is that brother Morris received the Eastern Star degree at the hands of Giles M. Hillyer, of Vicksburg, Mississippi, about 1849.
While recognizing the abilities and labors of
THE ORIGIN OF THE ORDER. 15
brother Morris in the various branches of Masonry and more particularly in the Eastern Star, and his many noble qualities, it must be acknowledged that, as to the history of the order his evidence is too conflicting to be accepted as conclusive, and we must turn to other sources of information, although they may prove equally unsatisfactory.
If we could accept it for what, it at first appears to be, "The Thesauros of the Ancient and Honorable Order of the Eastern Star as collected and arranged by the committee, and adopted by the Supreme Council in convocation, assembled May, 1793," an octavo pamphlet of eighteen pages, the property of brother Alonzo J. Burton, Past Grand Lecturer of New York, and the author of the Floral Work, which purports to have been "Printed for the use of the fourth division U. S. By order of the G. L. 1850," we would have conclusive evidence of the existence of the order in this country in the eighteenth century. The writer regrets that he has been unable to obtain a sight of this pamphlet, although he has offered to make the trip from Indianapolis to New York for the purpose of doing so, as, having seen it, he would be enabled to give affirmative testimony. A reprint, no matter how carefully made, does not enable even an expert to judge of its age or authenticity. The style of type; quality and finish of the paper; the manner of binding; the arrangement of matter on the pages; the spelling of words; and many other things would reveal, to one experienced in that line, many points that another, not up in such matters, might overlook. However, brother Burton has kindly furnished him a carefully edited reprint of it. Of it, he says: "I copied the work myself, not omitting a single word, nor even a punctuation mark." It purports to be the fifth edition of the work, the first
16 THE, ORIGIN OF THE ORDER.
printed in 1793, the third in 1819, the fourth in 1845, and the fifth in 1817. This pamphlet was purchased at a sale by Barker, 63 Bleeker street, New York, November 15, 1896, and the writer freely admits that he knows of no motive that would induce its publication for the purpose of deception merely, and there are some internal evidences that would indicate that it may be will be noted that on the Constellation and on the Book of Instructions, gloves, and collar are mentioned as proper regalia to be worn by each lady.
Each point of the star in the seal and signet referred to also contains a five pointed star to which no reference is made in any other ritual, while in the Thesauros the stars are each referred to as representing something, and each of the five classes of regalia has a significance. In the signet the name in the first point is given as Jephthah's laughter, as in the Thesauros, although in all the Morris rituals it is given as Adah. These variations between the seal and signet and his rituals would seem to indicate that brother Morris, in revising the authentic, e. g.: It seal of the Supreme Morris signet (vide illustration, facing title), there are emblems between the points of the star, but these emblems are not in any way referred to in any other ritual of the order extant, except that in 1861, the apron,
THE ORIGIN OF THE ORDER. 17
older ritual omitted some of the emblematical teachings, but did not omit the emblems from the seal and signet.
On the other hand there are several things that would throw doubt upon the authenticity of the Thesauros, e. g.: In it, extracts from the prefaces to the first and third editions are inserted in the fifth. The first is dated Boston, Mass., May 17, 1793, and is signed by John Mayhew, L. R. C. Jones, and Robert Lennox, and attested by James S. Morton, S. C., as "Unanimously adopted by the Supreme Council in session, at Boston, May 18, 1793." A thorough examination of the Boston newspapers of the time fails to disclose any reference to such a meeting; the city directory of the city of Boston of that year does not show any of the persons whose names are given; and the records of the Grand Lodge of Massachusetts do not contain any of the names among the list of members of the Lodges in that jurisdiction.
The legal money in the United States in 1793 was the present decimal system, but the "money of accounts" was in a transition state, the papers of the day giving quotations sometimes in decimal, and sometimes in sterling, money. In the Thesauros it is provided "The membership fee shall not exceed ten nor be less than two shillings sterling." Is it supposable that a national body, meeting at a time when, to say the least, sterling money was passing into disuse, would have established the fee in that money, rather than in the decimal, which was the legal money, and which its members must have known, would come into exclusive use very soon? In the Thesauros it is also stated:
The Districts according to the distribution of 1845 was as follows: District 1, New England and New York; District 2, New Jersey, Pennsylvania, Dela‑
2
This material originally scanned by Ralph Omholt, Kirkland Chapter 176, Washington.
18 THE ORIGIN OF THE ORDER.
ware, Maryland, Virginia; District 3, Ohio, Iowa, Michigan, Illinois, Kentucky, Mississippi; District 4, Tennessee, Arkansas, Louisiana, Missouri, Alabama, Georgia, North Carolina, South Carolina. The several Territories to accompany the States to which they are contiguous.
Whatever excuse there may have been for such a provision in 1793, it could certainly not have existed when the fifth edition was endorsed in 1847, "for the use of the fourth division U. S." in a large proportion of which territory sterling money had never been used.
The preface to the fifth edition is dated New York, Dec. 12, 1847, and is signed "H. H. Sandifer, Secretary." December 12, 1847 was Sunday, and neither the city directories of New York from 1840 to 1850, nor the records of the Grand Lodge of New York for the same period display the name of H. H. Sandifer. The genealogical records in the libraries of Indianapolis and Chicago have been searched, but, although members of the Jones, Lennox, Morton, and other families named, have been discovered, no trace has been found of those whose names appear. The city directories of the forty principal cities in the country have been searched, but in only two of them, Indianapolis and Denver, does the name of Sandifer appear, and investigation has discovered that they are either colored people or Carolinians, with no knowledge of an Eastern branch of the family.
As to the orthography of such words as honor, honorable, Savior, and labor, in the reprint they are all spelled without a "u". I regret that inquiry of brother Burton upon this point has elicited no information other than that the reprint is an accurate reproduction of the original, for, if the "u" is omitted it would be strong evidence that the pamphlet was not printed as early as it purports to have been.
THE ORIGIN OF THE ORDER. 19
The adoption of the Thesauros in 1793 is attested by James S. Dorton, S. C., while the regulations provided for no such officer, the chief being Grand Luminary, and the letters S. C. are specifically interpreted therein as standing for Supreme Council.
According to the Thesauros the Supreme Council consisted of "a great luminary and four deputy luminaries," while the committee that reported the Thesauros was composed of three members, who reported to themselves and two others! The title page says "Copyright secured," without giving date of same, or stating by whom copyrighted, although the law of congress required that both should be given, and the universal form found in all copyrighted books before the revision of the law, about 1870, was "Entered according to the act of Congress, in the district court for the ____ district of ____ , by ____, 18___." I am assured by Thorvald Solberg, Register of Copyrights: "The record of copyrights in the district of Massachusetts for 1793 does not contain any entry of Thesauros of the ancient honorable Order of the Eastern Star," and that "The indices of the copyright records of the Southern district of New York do not show any entry of the book either in 1847 or 1850." All the facts obtainable that would throw any light upon the Thesauros have been set forth, and the reader will have to judge for himself as to what weight is to be given to it. Authentic or not, it is an interesting document, and in this history it will be further referred to.
After reviewing all the facts it must be concluded that brother Morris did not originate the ritual of the order, but that, receiving the degrees by communication, as above stated, and taking the ritual as used before he took up the occupation of a Masonic lecturer,
20 THE ORIGIN OF THE ORDER.
he embellished and adorned it, and started the order toward systematic organization. Certainly, as it at present exists in this country, brother Morris was the master builder.
S. Baring Gould has written a very interesting volume on the myths of the middle ages, but the myths of Masonry are still awaiting the touch of a master hand. The paper, "The Eastern Star," in its issue for December, 1900, had a communication signed "A Sister," wherein it was stated:
“Order of the Eastern Star, the English name given to adoptive Masonry in England and this country, was introduced into this country in 1780. George Washington and Lafayette constituted the first Chapter. The ritual was, however, so dramatic, and required such gorgeous robes, that it gradually lost its hold upon the people until our late brother, Robert Morris, revised the ritual, reinstituting the order, bringing it to a point of perfection unknown in the past.”
While the writer could hardly credit the statement that Washington and Lafayette had found time and opportunity, in 1780, even if they had the disposition, to introduce the English rite of adoption, he could not let such a positive statement go without investigation, in consequence of which the publication of his history had been delayed a month. Through the courtesy of sister Ransford, the editor of The Eastern Star, he was furnished the address of "A Sister," who kindly responded to his inquiries, and referred him to a "Dictionary of Masonic Lore," in the Masonic library at Colorado Springs, Colorado, for confirmation of her assertions; but investigation failed to discover a Masonic library in that city, or any one there who had knowledge of such a book; nor could any trace of it be found by inquiry of the most noted Masonic librarians in the country. His inquiries of the brother
THE ORIGIN OF THE ORDER. 21
who loaned the sister the publication brought the information that it was loaned to an unknown party, and could not be found, and it has not been thought best to delay the publication of this history for further chasing of this Iguis fatuus. Should it prove anything more substantial, the writer will be glad and surprised.
Lafayette, the bearer of information of the most momentous character to Washington, from France, arrived at Washington's headquarters, May 10, 1780, and remained four days, going from thence to Philadelphia, to communicate with congress, returning to Morristown, May 31, where he remained until July 22. During this time, we are told that the Continental army was in a most terrible; condition, and suffering every privation, going often five or six days without bread, and two or three days without either bread or meat, Washington saying that the men had eaten every kind of horse feed except hay. August 7, Lafayette returned to the army, and occupied himself in organizing and equipping a battalion of light infantry with which he led the advance guard of the army. September 6, he participated in a council of general officers, and on the 18th went with Washington to Hartford for a conference of war; on the 25th, the knowledge of Arnold's treason burst upon them, and on the 29th Lafayette sat as a member of the court martial that condemned Andre. He was busy with military plans and operations until the army went into winter quarters in November, when he obtained leave of absence, went to Philadelphia, and remained away the balance of the year. During all this time Washington was carrying a burden of responsibility such as few men have ever borne, and was sleeplessly vigilant in his efforts to continue Clinton cooped up in New York. Can we believe that in the
22 THE ORIGIN OF THE ORDER.
busy weeks when Lafayette was with the army these two men organized an Eastern Star Chapter "with gorgeous robes," when the army was going half‑clad in rags? The investigation thus far made only confirms me in the assertion made when penning the first paragraph of this Chapter, months ago, that the Eastern Star is the peer of any Masonic organization in the mystery surrounding its origin.
CHAPTER II.
SUPREME BODIES.
SUPREME COUNCIL No. 1.
ACCORDING to the Thesauros, the entire government of the order was vested in the Supreme Council, which consisted of five persons "holding their stations during good behavior." It was to meet "quintennially at such times and places as may be previously designated." Through its deputy luminary it granted authority to confer the degrees, and provided that five or more worthy sisters might petition for a charter in the manner following:
To the D. L. of District:
We the undersigned members of the Ancient and Honorable Order of the Eastern Star, have seen the rays five, and are enlightened by the glory thereof. They have advocated the claims of the Order in public and in private; yielded their first fruits to charity, according to the commandment; and now that they may gain increased ability for the good work of the Order, do offer this petition, that a charter may be is‑sued, enabling them to unite their rays into a Constellation, to be entitled the_____ Constellation, No.
State of _____ . They promise obedience to the Constitutional requirements of the Order and to frame their By‑Laws in accordance with the Ancient Constitution. The following officers to hold their stations until others are elected according to the Constitution and By‑Laws, to‑wit : S. P.; V. P.; R. B.; R. O.; R. W.
Dated at ____ the ____ day ____ A. D.
A, B,
C, D, &c.
Vouched for by N. R., A. D. L.
(23)
24 SUPREME BODIES.
It was further provided that upon the receipt of the above petition "a charter will be issued under the great seal of the Supreme Council, countersigned by the deputy luminary in the form and style following, to‑wit:
"Light is sorrow for the righteous, and gladness for the upright in heart."
To all to whom these presents shall come, the Supreme Council of the Ancient and Honorable Order of the Eastern Star sendeth light, peace and love. Know ye, that on the petition of the worthy Sisters A, B, C, D, &c., resident at F, and on the avouching of Brother G. H., acting D. L. of _____ District, who guarantees the illumination and the worthiness of the petitioners, the S. C. has granted and by these presents doth grant to the sisters aforesaid this Charter, authorizing them to form a Constellation of the Eastern Star at or near the town of F, to be opened by any A. D. L., duly authorized and to be governed by the following officers until others are regularly elected, to‑wit: S. P.; V. P.; P. B.; It. O.; R. W.; R. G.; R. R.; T.; S. And we further ordain and declare that this Constellation shall be known and held as _____ Constellation No. ___ of the State of _____ Hereby authorizing the Sisters aforesaid, in the capacity of a Constellation, to elect members; enact By‑Laws subordinate to the Ancient Constitution of the Order; to suspend or expel unworthy members; and do such other acts and things as tend to the good of Order and the interests of the religion of Christ. They to be obedient to rule; attached, the one to the other; pure in heart and life; faithful to Him whose Star in the East they have beheld; and hospitable to all who love the truth; and so conducting, this Charter to them and their successors is perpetual.
Signed at the seat of light and authority, to‑wit: the ___ day of A. D.
____ _____ G.L.
[Locus Semillon.] _____ D. L.
_____ District U. S.
SUPREME BODIES. 25
SUPREME CONSTELLATION.
In 1855, Rob Morris inaugurated a Supreme Constellation, claiming that "no such attempt upon a national basis has heretofore been made in America." The Mosaic Book stated that
The Supreme Constellation was, at the organization of the rite, a self‑assumed body, and will so continue during a period sufficiently protracted to test the merits of the American Adoptive rite, and afford experience as a basis of its improvement. The constitution and edicts of this body constitute the supreme law of the order, both to individual members and to constellations; and its acts will establish precedents for the parliamentary usages, &c., of the order.
Of this body Rob Morris was Most Enlightened Grand Luminary; Joel M. Spiller, Delphi, Indiana, Right Enlightened Deputy Grand Luminary and Grand Lecturer, Jonathan R. Neill, New York, Very Enlightened Grand Treasurer; John AV. Leonard, New York, Very Enlightened Grand Secretary; and Very Enlightened Deputy Grand Luminaries were appointed as follows:
New Jersey, and pro tem for New England - James B. Taylor, Newark.
New York - Thomas C. Edwards, Elmira.
Indiana - Joel M. Spiller, Delphi.
Iowa - L. D. Farmer, Muscatine.
Kentucky - John Scott, Flemingsburg.
Georgia - M. B. Franklin, Atlanta.
Missouri - M. J. F. Leonard, at large.
Right Eminent Deputy Grand Luminaries were also named:
Illinois, Fourth district - Harmon G. Reynolds, Knoxville.
Kentucky - James G. Gorsuch, Portland; W. C. Munger, Covington.
26 SUPREME BODIES.
The form of petition for a charter, to be signed by at least five master Masons, was as follows:
To the M. E. Grand Luminary of the Supreme Constellation of the American Adoptive Rite: We, the undersigned, affiliated master Masons, members in good standing of the Lodge whose title is affixed to our names, being desirous of associating ourselves with a constellation of the American Adoptive Rite, do pray your Most Eminent body to grant us a charter for that purpose, under the title of _____ Constellation No. _____ to be holden at _____. We pledge our Masonic faith, if the prayer of our petition is granted, to submit to the requirements of the Supreme Constellation in all things relative to this rite; and should the constellation herein prayed for fail to be organized, or at any time hereafter be dissolved, we will return the charter and hue books to the V. E. Grand Secretary.
The charter, which, together with five hue books, cost ten dollars, was lithographed in colors in the highest style of the art then known, by Sarony & Co., of New York, and is herein reproduced in facsimile. The significance of the emblems in the border will be found explained under the head: "The Mosaic Book."
The body of it reads as follows:
"We have seen His Star in the East and are come to worship."
In the name and by the authority of the Supreme Constellation of the American Adoptive Rite.
To all to whom these presents may come and especially to our well beloved and enlightened Stellae and Protectors everywhere.
Greeting.
Whereas a petition has been presented to our M. E. Grand Luminary of the American Adoptive Rite by ____ affiliated Master Masons and Members in good standing in their respective Lodges residing at or near the town of ____ , praying that they may be authorized to
SUPREME BODIES. 27
organize and work as a Constellation of the American Adoptive Rite, under the title of _____ Constellation No. ____ and it appearing for the interest of Adoptive Masonry that their petition should be granted now
Know Ye that We the Supreme Constellation of the American Adoptive Rite invested with full power and authority over all Stellć and Protectors and the Supreme Court of Appeal in all cases relative to adoption, do hereby authorize and empower our well beloved and enlightened Pillars _____ Heleon; _____ Philomath; _____ Verger; _____ Herald; and _____ Warder; to open and hold a Constellation by the name of _____ Constellation No. _____ the said Constellation to be holden at _____ or within five miles of the same. And we do likewise authorize our said Pillars to associate with them in the work and discipline of Adoption in said Constellation the following Correspondents to‑wit: _____ Luna _____ Flora _____ Hebe _____ Thetis and _____ Areme. And we do further authorize and empower our said Pillars to confer the five degrees of the American Adoptive Rite, according to the ceremonial and lectures approved by the Supreme Constellation, upon all worthy applicants possessing the constitutional qualifications for the same. And we do further authorize and empower our said Pillars, and their legal successors in office, to hear all and singular matters and things relative to the American Adoptive Rite, within the jurisdiction of said Constellation.
And lastly we do further authorize, empower, and direct our said well beloved and enlightened Pillars, to elect and reject applicants at their discretion; to elect and instruct their successors in office subject to our approval and confirmation; and to perform all matters and things pertaining to and provided in the American Adoptive Rite.
Provided always that the above named Pillars and their successors: do pay and cause to be paid, due respect and obedience to the M. F. Supreme ConsteI‑
28 SUPREME BODIES.
lation of the American Adoptive Rite, and to the by‑laws, rules, regulations and edicts, thereof, otherwise this Charter to be of no force or virtue.
Given under the hands of our Grand
Officers and the seal of our Supreme
Constellation at the City of _____ this
_____ day of _____ Anne Domini 18__
_____ Grand Luminary
_____ Grand Secretary
A constellation was composed of five or more of each sex, but no more than twenty‑five of each sex, in addition to the Pillars and Correspondents, could be members of the same constellation at the same time, but two or more constellations could be connected with the same Lodge. Vigorous work was done in disposing of charters, so that by December 25, 1855, seventy‑five had been granted, as follows:
Alabama - Venus No. 11, New Market.
Arkansas - livening Star No. 16, Morristown.
California - Morning Star No. 44, Grass Valley; Orion No. 57, Mariposa.
Connecticut - Morning Star No. 48, Fair Haven.
Florida - Electa No. 11, Tallahassee; Flora No. 21, Uchee Anna.
Georgia - Virgo No. 4, Woodstock; Magnolia No. 5, Hillsboro; Rose No. 39, Whitesville; Electa No. 58, Cedartown.
Indiana - White Rose No. 3, Crown Point; Jessamine No. 8, Moore's Hill; Cassiopeia No. 28, Cam‑bridge City; North Salem No. 36, North Salem; New Albany No. 160, New Albany; Newman No. 161, Milton.
Illinois - Griggsville No. 10, Griggsville; Orion No. 15, Sycamore; Flora No. 18, Pecatonica; Pittsfield No. 56, Pittsfield; Friendship No. 65, Knoxville; Rose of Sharon No. 67, Tipton.
SUPREME BODIES. 29
Iowa - Electa Morris No. 66, Muscatine; Violet No. 68, Iowa City.
Kentucky - Purity No. 1, Lodge; Vesta No. 7, Burlington; Covington No. 60, Covington.
Louisiana - Cassiopeia No. 32, Lisbon.
Maine - Moriah No. 19, Denmark; Corona No. 22, Waterville.
Michigan - Buchanan No. 20, Buchanan; Western Star No. 61, Litchfield.
Missouri - Flora No. 13, New Madrid; Hesperus No. 17, Charlestown; Lyra No. 24, Arcadia; Morning Star No. 25, Caledonia; Cassiopeia No. 26, Potosi; Eastern Star No. 30, Frederickstown; Evening Star No. 31, Franklin; Western Star No. 33, Pauldingville; Prudence No. 34, Marthasville; Pleiades No. 37, Mexico; Mary Washington No. 38, Florida; Martha No. 40, Madison; Robert Bums No. 42, Fulton; Astrea No. 43, Fayette; Rob Morris No. 45, Spring Hill; Esther No. 46, Pattonburg; Ruth No. 47, Gallatin; Nannie No. 49, Windsor City; Mary Anna No. 50, Roanoke; Mary Washington No. 52, Haynesville; Martha Washington No. 54, Richmond; Rose No. 59, Clinton; Louisa No. 162, Dekalb; Lucinda No. 164, Ridgeley; Hobe No. 167, Rochester; Lafayette No. 168, Palmyra; Hannah No. 169, Trenton.
Mississippi - Concordia No. 6, Tallaloosa; Ripley No. 41, Ripley; Hebron No. 55, Hebron.
New York - Orion No. 9, Evans; Purity No. 27, Spencer; Speedsville No. 29, Speedsville.
North Carolina - Hookerton No. 63, Hookerton.
Pennsylvania - Towanda No. 166, Towanda.
Texas - Lavacia No. 23, Hallettsville; Lily No. 35, Sabine Pass; Pleiades No. 51, Texana; Mount Horeb No. 165, Gabriel Mills.
Vermont - Irene No. 53, Swanton Falls.
30 SUPREME BODIES.
Wisconsin - Lake Mills No. 171, Lake Mills.
Some time in 1857, James B. Taylor succeeded to the office of V. E. Grand Secretary; and, in all, nearly three hundred constellations were organized, the records of which are not at hand, but they included in addition to those named above: Mendias No. 1, Wyandotte, Kansas, July 28, 1856; Alpha No. 1, New London, Connecticut, chartered January 15, 1857, organized March 9; Acacia, Clifton, Tennessee; Decatur, Indiana, 1866; Stevenson, Alabama.
SUPREME COUNCIL No. 2.
It was claimed by the members of the Supreme Constellation that brother Morris pledged himself to desist conferring the Eastern Star degree, except in constellations, but that within two weeks after making this pledge he issued a circular, which he sent over the country, offering to forward to any master Mason in good standing, the necessary information to enable him to confer the degree, upon his remitting to him a fee of three dollars, and that the Supreme Constellation, on discovering what it deemed to be a lack of good faith on the part of the M. E. Grand Luminary, repudiated him, and attempted a reorganization under the name of Supreme Council of the Ancient Rite of Adoptive Masonry for North America, and adopted rituals adapted from an European system, in which there were two branches, consisting of constellations and temples of enlightenment. In justice to brother Morris it should be mentioned that the Mosaic Book, which was the ritual of the Supreme Constellation, specifically stated that "the inherent right which master Masons possessed, to communicate the degree remains forever unchanged, nor does the Supreme Constellation presume to interfere with it." Of the Supreme Council, James B. Taylor be‑
SUPREME BODIES. 31
came Grand Secretary. If the Supreme Constellation was a self‑perpetuating body, the Supreme Council was more. Not only was it self‑perpetuating, but its membership was unknown to any but the chosen few, and all communication with it had to be through the Grand Secretary, who would not even disclose the number and location of its subordinate bodies. Although it attempted to maintain an existence as late as 1876, it is not believed that it really had any substantial being.
EASTERN STAR FAMILIES.
Upon the disruption of the Supreme Constellation the records and seal remained in the hands of the former V. E. Grand Secretary, but the supply of very elaborately lithographed charters was in the possession of brother Morris, who, in 1860, set about organizing families of the Eastern Star, issuing to them charters of the old form, the reason for which he gave as follows:
The use of the old form of charter is continued although the association governed by the Supreme Constellation has ceased to exist. This is done to show that the two systems of "constellations" and "families" are identical in spirit, the latter having taken the place of the former. It serves further to show that the thousands of ladies who were introduced to the advantage of adoptive Masonry under the former system retain their privileges under the latter.
In the family, under this charter, Helion was Patron; Philomath, Conductor; Verger, Treasurer; Herald, Recorder; Warder, Watchman; Luna, Patroness; Flora, Conductress. Under this system, if it can be called a system, the charter was signed by Rob Morris as M. E. Grand Luminary, and, concerning the signature of the V. E. Grand Secretary it was stated:
The Recorder of the family is authorized to sign
32 SUPREME BODIES.
his name as Grand Secretary at the bottom of the charter, adding "p. t." (pro tempore) to his signature.
And it was required that the names of all ladies and gentlemen receiving the degree in the family * * must be entered on the records by the Recorder, and certified lists promptly forwarded to the Grand Patron.
From the above it will be seen that there was really no organization; that the only head was brother Morris; and that there was little or no cohesiveness to the order. Something over one hundred families were organized between 1860 and 1867, but no complete record of them has been preserved, if one was ever made.
I know of only the following: Rose of Sharon No. 4, "held at T. B. Dunigan's House," Annapolis, Indiana, organized January 15, 1861; Plymouth, No. 41, Plymouth, Indiana, organized June 25, 1864; Friendship No. 103, Brooklyn, New York, organized January 25, 1866; Sunbeam No. 83, Mt. Vernon, Indiana, organized April 19, 1866; Miriam No. 111, Chicago, Illinois, organized October 6, 1866; Orion No. 102, Rensselaer, Indiana, organized February 27, 1867; and families of Davenport, Iowa, and Hazleton, Indiana, the numbers and dates of organization of which are unknown. The numbers, it will be seen, are no guide as to order of organization.
SUPREME GRAND CHAPTER.
In 1868, brother Morris resolved to devote the balance of his life to Masonic explorations in the holy land, and, as was claimed by Robert Macoy of New York, turned over to him the prerogatives he had assumed in the order. Previous to this, in 1866, brother Macoy had arranged a Manual of the Order of the Eastern Star, which was published by the Masonic Publishing and Manufacturing Company, and was
SUPREME BODIES. 33
not copyrighted; in this he styled himself "National Grand Secretary." Brother Macoy attempted to keep up the semblance of a supreme body, calling the same a Supreme Grand Chapter, of which he styled himself, in the Adoptive Rite, copyrighted and published by the Masonic Publishing and Manufacturing Company of New York, in which he was a partner, the "Grand Secretary." This title he retained in published rituals emanating from that company up to 1876, when he assumed the title of "Supreme Grand Patron." Petitions for charters, as prescribed in Adoptive Rite, were addressed to the M. E. Grand Patron of the Supreme Grand Chapter of the Adoptive Rite of the Order of the Eastern Star, and the charters issued were in the following form:
ORDER OF THE EASTERN STAR.
"We have seen His Star in the East and are come to worship Him."
To all to whom these presents may come Greeting:
In the Name and by the Authority of the Supreme Grand Chapter of the Adoptive Rite, known by the distinctive title of the Order of the Eastern Star. Whereas, a petition has been presented to us by Sisters _____ who having received, in a legal manner, all the degrees of the Order, and being the ____ of master Masons in good standing in their respective Lodges, praying for a Warrant authorizing them to establish a Chapter of the Order of the Eastern Star, under the title of ____ Chapter No. ____ to be held in County of ____ State of ____ and it appearing for the interest of the Adoptive Rite that their petition should be granted; Know ye, that we, the M. E. Grand Patron and Grand Secretary, by authority of the Constitution of the Supreme Grand Chapter, do hereby grant the prayer of said petitioners, and that the organization may be complete, do appoint brother ____ a master Mason, Worthy Patron; sister ____ Worthy
3
34 SUPREME BODIES.
Matron, and sister ____ Associate Matron of said Chapter.
And we do further authorize and empower our said Patron and sisters to confer the five degrees of the Adoptive Rite, according to the ceremonial and lectures approved by the Supreme Grand Chapter, upon all worthy applicants possessing the constitutional qualifications for the same. And we do further authorize and empower our said sisters, and their legal successors, to do and perform all and singular matters and things relative to the Adoptive Rite within the jurisdiction of said Chapter. And they are further authorized to elect and reject applicants at their discretion; by and with the consent and assistance of a majority of the members: of the said Chapter present upon such occasions, duly summoned, to elect and install the officers of the said Chapter, as vacancies may happen, in manner and form as is or may be prescribed by the constitution of the Supreme Grand Chapter.
Given under our hands and the seal of the Supreme Grand Chapter, this ____ day of _____ in the year of our Lord one thousand eight hundred and ____.
_____
M. E. Grand Patron.
______
Grand Secretary.
[Research Comment: Note the “1778” date in the seal]
These charters were issued for some seven hundred Chapters, located in part as follows:
Alabama 1 Minnesota, 11
Arkansas 5 Nevada 1
California 11 Nebraska 12
Colorado 2 New Hampshire 4
Connecticut 12 New Jersey 5
Dakotah 2 New York 20
District of Columbia 1 North Carolina 12
SUPREME BODIES. 35
Florida 1 Oregon 4
Illinois 181 Ohio 1
Indiana 25 Pennsylvania 3
Iowa 54 South Carolina 9
Kansas 82 Texas 8
Kentucky 2 Tennessee 3
Massachusetts 5 Virginia 2
Michigan 2 Vermont 6
Mississippi 7 Wisconsin 1
Missouri 144 Washington Territ'y 1
Maine 1 __________
Total 641
The foreign market was also cultivated, as will appear from the following:
In 1868, Bro. Andres Cassard, with authenticated powers as Deputy Grand Patron for the South American countries, made an extended tour through Ratiana, Cuba, New Grenada, Venezuela, Chili, Uruguay, Brazil, portions of Mexico, and other parts of South America, where he successfully established many Chapters. * * Through the active exertions of Bro. Henry J. Shields, Deputy Grand Patron for England, Ireland and Scotland, three Chapters have been organized.
- Robert Macoy's Report on Correspondence, Grand Chapter of New York, 1876.
On the 8th of March last (1877), Bro. Andres Cassard appointed, with our concurrence, Pr. David E. Dudley , a Deputy Grand Patron, with ample authority to confer the degrees upon worthy and qualified persons, and establish Chapters in Egypt, China, Japan, Philippine Islands, Singapore, Calcutta, Bombay, and several of the chief towns on the island of Java.
- Robert Macoy's Correspondence Report, Grand Chapter of New York, 1877.
In Macoy's Standard it is asserted:
More than fifty Chapters were organized by brother Andres Cassard, Associate Grand Patron, in Cuba, Mexico, Central and South America, in 1871.
While Edward O. Jenkins was Grand Patron of New York (1871), as well as before and subsequent
36 SUPREME BODIES.
to that time, he signed charters in blank, as M. E. Grand Patron, which were countersigned by brother Macoy as Grand Secretary, and he disposed of them, sometimes through his agents, who were styled Deputy Grand Patrons, and whom he appointed for different States, and supplied with blank charters, rituals, and other supplies, and who, in some instances, traveled constantly, and did a flourishing business. At other times he sold them directly to petitioners, at from ten to thirty dollars each. The charters signed by brother Jenkins were, sold as late as 1873. Not desiring to do injustice to any one, even by implication, I quote from a letter of brother Jenkins: All business matters were attended to by the Grand Secretary, Robert Macoy. I never received one penny in any shape or form for charters, or anything else, nor desired to.
Subsequently, as early as 1876, and as late as 1880, the charters were signed by brother Macoy as M. E. Grand Patron, and Rob Morris as Grand Secretary, but on most of them the name of Rob Morris was in the disguised handwriting of brother Macoy.
In 1879 and 1880 the Grand Chapter of New York issued three charters, on the blank forms of the Supreme Grand Chapter, to Alpha Chapter No. 1, located at Baltimore, Maryland, Arcadia Chapter No. 3, Bowling Green, Kentucky, and Alpha Chapter. No. 1, located at Laramie, Wyoming, which are believed to be the only instances in which a State Grand Chapter has issued a charter for the organization of a Chapter outside its territorial jurisdiction, with the exception of Mississippi, which chartered a Chapter in Florida, 1876, previous to the organization of the General Grand Chapter, and California, which has chartered Chapters in Nevada, the General Grand Chapter having turned the three Chapters chartered by it in that State over to the care of the Grand
SUPREME BODIES. 37
Chapter of California. This was three years subsequent to the organization of the General Grand Chapter, which has jurisdiction over all territory not within the immediate jurisdiction of some Grand Chapter. These charters were filled up in the handwriting of brother Macoy.
According to brother Macoy the constitution of the Supreme Grand Chapter was never printed, and the only indication we have that such a document existed is found in the proceedings of the Grand Chapter of Indiana at its meeting for organization, in which appear some "Extracts from the constitution of the Supreme Grand Chapter, United States, Order of the Eastern Star." It will be noticed that this publication was in 1874, a year after the alleged organization of the Supreme Council No. 3, in provisional form, and the extracts were undoubtedly furnished to brother Leach, who was the deputy of brother Macoy, and who was chosen the first Grand Patron of Indiana, by brother Macoy himself. The efforts made by the officers of Grand Chapters to obtain copies of the entire document met with failure; and it is evident that the existence of the Supreme Grand Chapter was purely imaginary, the whole work, authority, and emoluments being done and enjoyed by brother Macoy. These extracts were as follows:
PREAMBLE.
To give cosmopolitan extension and practical uniformity to that branch of the adoptive rite which is embodied under time title of the Eastern Star; to redeem it from the hands of empirics and irresponsible persons; and that its scriptural and traditional landmarks may be rendered more attractive and better understood; the Chapter Order of the Eastern Star is hereby established under the following constitution:
CONSTITUTION.
Article I. - Primary Source of Government.
Section 1. The primary source of government of
38 SUPREME BODIES.
the Chapter Order of the Eastern Star rests in the Supreme Grand Chapter of the United States, whose times and place of meeting are regulated at the Grand Assemblages.
MEETINGS.
Sec. 2. The meetings of the Supreme Grand Chapter shall occur triennially, on the first Monday in September, at such place as may be designated at a previous meeting. At such meeting all the affairs of the adoptive rite shall be regulated, its rituals revised whenever experience renders it expedient, its officers elected and installed, and measures taken suitable to the dignity and importance of the order, for its dissemination into all parts of the country.
Article II. - State Grand Chapters.
Sec. 5. In each State jurisdiction, when not less than five Chapters are regularly at work, a Grand Chapter may be organized by the concurrence of the representatives of five such Chapters of the order.
* * * * * * * * * *
Sec. 10. The rituals to be used under authority of the Supreme Grand Chapter shall be those now in use, prepared under the supervision of the Supreme Grand Secretary, and no changes, additions or emandations shall be made, except by the direct authority of the Supreme Grand Chapter, in regular convention assembled.
CHARTERS, RITUALS, ETC.
Sec. 11. Charters shall be issued, rituals distributed, and the general direction of the order exercised during the recess of the assemblages of the Supreme Grand Chapter, by order of the M. E. Grand Patron, through the Grand Secretary.
At the time of the publication of these extracts brother Macoy was acting as chairman of a committee of the Grand Chapter of New York to revise the ritual, in violation of the tenth section. Evidently he did not deem it of any force.
SUPREME COUNCIL No. 3.
June 14, 1873, there was a meeting in New York for the purpose of forming the General
SUPREME BODIES. 39
Grand Council of Royal and Select Masters, at which there were in attendance several brethren interested in the Eastern Star, and, at a conference held by them, preliminary steps were taken looking to the organization of a Supreme Grand Council of the order for the World, and a provisional organization was had, with Robert Macoy as Supreme Grand Patron; Frances E. Johnson, of New York, Supreme Grand Matron; Andres Cassard, Associate Supreme Grand Patron; John I. Power, of Mississippi, Deputy Supreme Grand Patron; Laura L. Burton, of Mississippi, Deputy Supreme Grand Matron; W. A. Frail, of Missouri, Supreme Treasurer; Rob Morris, Supreme Recorder; P. M. Savery, of Mississippi, Supreme Inspector. Other officers included E. E. Edminston, of Tennessee, and Julian K. Larke, of New York. Concerning this provisional organization brother Savery said, in 1875:
The committee on constitution and regulations were to report at an adjourned meeting to be held in New York in September, in 1873. * * As the committee failed to report, the provisional Grand Council was, at New Orleans, December, 1871 (the time and place at which the organization was to have been completed), pronounced dead.
Brother Power, Grand Patron of Mississippi, March 13, 1875, said: I have the honor to be Deputy Supreme Patron for all this continent, and as I see no prospect of ever having a meeting of the Supreme Council * * I consider myself functus officio. Indeed the matter of dissolving the Supreme Grand Council was discussed and agreed upon in New Orleans in December last by several whose names figure in the organization of 1873.
That no attempt was made to give brother Macoy even the semblance of authority, until after the question of organizing a legitimate governing body for the
40 SUPREME BODIES.
order was raised, is evident from the fact that, in an article emanating from him in 1878 it is stated: The appointment of Supreme Patron was conferred at a convention of delegates from several states, held in the city of New York, June 14, 1873, by unanimous election, letters patent, and subsequent installation.
The "subsequent installation," as appears by the same article, was not because he had been elected at a convention of delegates," but by authority of a letter from Rob Morris, dated Lagrange, Kentucky, April 29, 1575, addressed to Prof. Andres Cassard, New York, authorizing him to install "Very Illustrious Robert Macoy as my successor in the position of Supreme Patron of the World, Adoptive Rite," which it was claimed was done May 3, 1575, nine months after the beginning of the movement to organize a legitimate governing body.
During this period, the laws and jurisprudence of the order were in a chaotic condition. 'here was no written law, outside the little contained in the ritual then in use, and this lack had given rise to various modes of action on the same subject. It was almost the universal rule that "males" should pay at least double the fees and dues that "females" did. Notwithstanding this, there was, with many, a disposition to deprive them of any rights in a Chapter. A considerable number of sisters insisted that they shout not vote, either on petitions, or for officers, and the exercise of what he deemed his right to the ballot by the writer, in December, 1873, created some discussion, and when the Grand Chapter of Indiana was organized, in May, 1874, sixteen so‑called landmarks were incorporated into its constitution, fifteen of which were reproduced, with slight verbal changes, from the ritual then in use (Adoptive Rite), while a sixteenth was added, as follows:
Master Masons, when admitted to membership,
SUPREME BODIES. 41
shall have all the rights and privileges of the Chapter when convened, except that of balloting for candidates, for membership, and voting for officers.
This was adopted by a vote of twenty‑three to five. This was the fuse that started the fire that resulted in the total destruction of the Supreme Grand Chapter and brother Macoy's control of the order. Through the Masonic Advocate and other journals I made direct assault upon the alleged landmark. In another section of the constitution it was required that "Every member present must vote" on petitions. The, inconsistency of the two provisions was pointed out. With no laws accessible I obtained the addresses of those active in the work in other States and opened correspondence with some twenty of them, asking if they knew of any landmark or law depriving the brethren of the right to vote on any subject, and answers from Massachusetts to Oregon, from New Hampshire to Alabama, were that no such law was known.
GENERAL GRAND CHAPTER.
The first definite proposition to strike at the root of the matter, and put everything upon a reasonable basis by forming a legitimate supreme body, was made by me in the New York Courier of August 30, 1874, as follows:
Two things, it seems to me, are needed immediately: first, a Supreme Grand Chapter composed of representatives from the several Grand Chapters; second, revision and general boiling down and finishing up of the ritual, which is now defective both in style and language. Let us all buckle on our armor, and enter in earnest on the work of improving and extending the order, and a very few years will place it in a very enviable position. But as long as it is made merchandise of by any one, to gain a livelihood, and persons are put in positions of honor and trust, not because they are qualified for them, but simply because they are not able to make a living otherwise, they will, like Othello, soon find their occupation
42 SUPREME BODIES.
gone; it will drag out a miserable existence for a time, and finally fall to the ground of its own weight.
Beginning in October, 1874, the writer contributed regularly to the Masonic Advocate of Indianapolis, communications relative to the order, and, filled with the zeal and fire of youth, he wrote some very pointed articles relative to its needs and management. It was a time when the future of the order could be made or marred very easily, and although the judgment of his matures years cannot fully approve the strong language employed in clothing his thoughts, he recognizes the fact that had he not pursued the course lie did the subsequent history of the order might have been far different from the brilliant record of the last quarter of a century.
His contributions were not appreciated by all, among those by whom they were not, was the Grand Patron of Indiana, who, in his address to the Grand Chapter in 1875, said:
It has been suggested that the ritual should be revised for the reason that it is a botch and disconnected and ungrammatical. It is a little singular that all the intelligent men who love received and worked the ritual have failed to make the discovery, and it has been left to Indiana in the seventy‑fifth year of the nineteenth century to furnish the man who though "Young and of small experience," young and of small experience makes the remarkable discovery, and suggests the remedy.
SUPREME BODIES. 43
At its meeting in 1875 the Grand Chapter of Indiana, its members being ignorant of the true status of the Supreme Grand Chapter, adopted the following:
Resolved, that this Grand Chapter will not declare her independence of the Supreme Grand Chapter, but we hereby empower the Worthy Grand Patron, so soon as fraternal relations have been established with four or more State Grand Chapters, to join with them in a request to the officers of the Supreme Grand Chapter to convene the same immediately and perfect its organization, and on failure or neglect to do so, to call a general convention for the good of the order, to form a General Grand Chapter of the Eastern Star.
At its organization, October 13, 1875, the Grand Chapter of Missouri adopted this resolution verbatim, but no action was taken under it by either Grand body. The Grand Patron of Missouri wrote me concerning it: I cannot, and with present purpose, will not join in any such request, thereby recognizing the existence of what does not exist. * * The thing called a S. G. C. is a myth.
The writer of this history, from 1874 to 1876 carried on an extensive correspondence with sisters and brothers prominent in the work of the order in the several States, agitating the question of organizing a legitimate supreme body. P. M. Savery, Grand Lecturer of Mississippi, under date of June 26, 1875, said: Dear Brother Engle: Yours of 24th to hand and its contents noted. There has never been a Supreme Grand Chapter or Council of the Order of Adoptive Rite, or of the Eastern Star, de facto. * * The Grand Chapter of Mississippi will meet at Tupelo on 14th of July next. I do not desire to bring up the subject (of forming a representative Supreme Grand Chapter) before them, but presume brother
44 SUPREME BODIES.
Power, Grand Patron, will do so, if you request it - which you write you have done.
J. L. Power, Grand Patron, in a letter dated July 7, 1875, said:
Dear Brother Engle: Your favors of the 9th and 24th ult. duly received. have been absent, hence delay in answering. * * * Our Eastern Star Grand Chapter meets on the 14th inst. It is my purpose to recommend action looking to the formation of a Supreme Grand Chapter - a legitimate Grand body - that shall meet triennially, or as may be agreed upon. Your letter on the subject is most opportune.
In harmony with these letters, the recommendation was made by the Grand Patron, and the matter being referred to a special committee of which brother Savery was chairman, the Grand Chapter adopted the following:
WHEREAS, we deem uniformity of ritual and lectures essential to the present and f Lure prosperity of the order; therefore, we respectfully recommend that a committee, consisting of seven members of this Grand Chapter, of which committee the Grand Patron and Grand Matron shall be members, shall be appointed to confer with like committees that may hereafter be appointed by other Grand Chapters of the order in the United States, or elsewhere, whose duty it shall be to take under advisement., and present, if practicable, some feasible and judicious plan for the organization of a Supreme Grand Chapter; which said supreme body shall, when organized and recognized by two‑thirds of the Grand Chapters in the United States, have absolute and supreme control over the ritual and lectures of the Adoptive Rite. We also recommend that said committee shall be the accredited delegates from this Grand jurisdiction to a convention of the order wheresoever and whensoever convened, and they shall have all power and authority to do any and all acts necessary and lawful to be done in the premises; and they shall report their doings to this Grand Chapter at each annual Grand convocation.
SUPREME BODIES. 45
My correspondence with John M. Mayhew, Grand Patron of New Jersey, commenced in February, 1875, and in his fourth letter, dated August 21, following, he said: I look forward with considerable anxiety to the time when a supreme body shall be organized, under whose authority alone a ritual and other ceremonies and form of documents of the order shall be published, and from whom alone all such documents shall be procured. * * I am in hopes of receiving communications from Mississippi and Indiana on the subject before our Grand Chapter meets on October 13th.
And in his next letter, August 29th, he said:
Brother Engle: * * Your letter conveys some glad information, viz.: That the subject of a Supreme Grand Chapter is to come before the Grand Chapter of California in October. I shall also embody the subject in my address to our Grand Chapter. I am, however, in hopes that I shall receive something official from Mississippi in season. Can you assist me in the matter by writing them? Subsequent letters discussed details of plans, and, in accordance with his letters, he presented the matter to the Grand Chapter at its meeting, October 13, 1875, and the following was adopted: Resolved, that five delegates be selected to represent this Grand Chapter at any meeting or convention that may he called for the purpose of organizing a Supreme Grand Chapter of the Order of the Eastern Star.
My correspondence with George J. Hobe, Grand Patron of California, began in February, 1875, and in his ninth letter, dated August 18, 1875, he wrote: I am in receipt of yours of the 10th and 12th of July, as also the August number of the Masonic Advocate, for which many thanks. I see by the Advocate that Mississippi has taken the initiatory step
46 SUPREME BODIES.
toward forming the so‑called Supreme Grand Chapter of the United States. If we should receive a communication from them before the session of our Grand Chapter, October 18th, it will, of course, come up in its regular order; if not, I think I shall bring it before them myself.
Which he did, and at its meeting at Vallejo, October 19, 1875, the following was adopted:
Resolved, that the Grand Chapter constitute a committee of seven, of which the Worthy Grand Patron and Worthy Grand Matron shall be members, to confer with like committees that may hereafter be appointed by the other Grand Chapters of the order of the United States. It shall be their duty to take under advisement, and present, if practicable, some feasible and judicious plan for the organization of a Supreme Grand Chapter, which supreme body shall, when organized and recognized by two‑thirds of the Grand Chapters of the order in the United States, have absolute and supreme control over the ritual and lectures of the order.
Resolved, that said committee be the accredited delegates from this Grand jurisdiction to a convention of the order wheresoever and whenever convened, have power to do any and all acts necessary and lawful to be done in the premises, and report their doings to this Grand Chapter at each annual communication.
Resolved, that the Grand Patron be requested to submit, or cause to be submitted, the action of this Grand Chapter to each and all sister Grand Chapters in the United States, and respectfully solicit their zealous cooperation.
At a meeting of the Grand Chapter of Indiana, in April, 1876, the Grand Patron said, in his address: Several of the State Grand Chapters have passed similar resolutions to the one adopted by our Grand Chapter upon the subject of a Supreme Grand Chapter. As no definite action, however, has been taken upon this subject, I would recommend the. repeal of the aforesaid resolution, and that you, by suitable
SUPREME BODIES. 47
action, fix a time, select a place, declare who shall be entitled to seats in the proposed Supreme Grand Chapter, and invite all other State Grand Chapters to unite with you in the work. The first Wednesday in November, and Indianapolis, would be a suitable time and place, in my judgment.
In pursuance of this recommendation the following was adopted:
WHEREAS, uniformity of work, modes of recognition, and regulations governing eligibility to member‑ship are not only desirable, but absolutely necessary to the permanent growth and prosperity of our order, now so rapidly increasing in numbers, and advancing in the estimation of the Masonic fraternity; and
WHEREAS, several Grand Chapters recognizing this necessity, have appointed committees to represent and act for theme in a convention to. be thereafter called to organize such a body, but have failed to take ally steps which will lead to the calling of such a convention, and this Grand Chapter, realizing the importance of speedy and definite action which will lead to so desirable an end; therefore, be it Resolved, that all Grand Chapters of the order be invited and requested to appoint seven delegates of which the Grand Patron and Grand Matron shall be, ex‑officio, two, with full power to do any and all acts necessary to be (lone in the premises, for and in behalf of their respective Grand Chapters, to meet in convention, for the purpose of organizing a Supreme Chapter, at Indianapolis, at 10 o'clock on Wednesday, the 8th day of November next.
Resolved, that the Grand Patron appoint a committee of three brothers and two sisters to act in conjunction with the Grand Patron and Grand Matron, as delegates from this Grand Chapter to such convention.
Resolved, that the said delegates be appointed the committee of this Grand Chapter to submit a copy of the foregoing preambles and resolutions to all sister Grand Chapters, and request their prompt and zealous cooperation.
48 SUPREME BODIES.
Resolved, that said committee be instructed to make all preliminary arrangements necessary for the accommodation of said convention.
Resolved, that the necessary expenses of the said committee, not to exceed one hundred dollars, be paid out of the Grand treasury: provided, no part thereof shall be expended for mileage.
The Grand Chapter of Nebraska, on June 19, 1876, elected delegates to the convention, with full power to act for it.
At its meeting in Chicago, October 4, 1876, the Grand Chapter of Illinois accepted the invitation of the Grand Chapter of Indiana and elected four delegates to represent it.
The Grand Chapter of Missouri, at its meeting in St. Louis, October 9, 1876, resolved to accept the invitation, and appointed seven delegates to represent it.
New Jersey supplemented her former action, on October 11, 1876, by accepting the invitation, and elected seven delegates to represent the Grand Chapter.
And on October 17, 1876, the Grand Chapter of California took additional action, as follows:
Resolved, that this Grand body cordially accepts the invitation of the Grand Chapter of Indiana to send seven delegates to a Supreme Grand Chapter to be holden in the city of Indianapolis in November next.
Resolved, that the delegates present at such Grand council cast the votes of absentees.
As the original date fixed for the assembling of the convention was very near the date of the presidential election, it was concluded to postpone it one week, and notice to that effect was issued by the delegates from Indiana. On November 15th the convention met and on the following day completed the organization
SUPREME BODIES. 49
of the General Grand Chapter. The Grand Chapters then in existence were those of New Jersey, New York, Mississippi, California, Vermont, Indiana, Connecticut, Nebraska, Illinois, Missouri, Kansas and Arkansas; five of which were represented, and two others were committed to the movement.
The position of Rob Morris relative to this matter is indicated by the following extracts from a letter dated Nevada, California, June 26, 1876:
Dear Brother Engle: * * I am free to say that I think your plans are entirely practical, and that by judicious and prudent establishment of correct principle, a Supreme Chapter of the world may be formed at your November meeting, which will command universal respect. Your personal exertions to this end are, in all respects, meritorious, and will se‑cure to you the permanent honor and respect you have so well earned. I have accepted the general invitation to be present as "Father of the Order," and shall be glad to correspond with you fully and confidentially upon all questions that lie at the root of this subject. Under no circumstances will I permit my name to be used for any office in the supreme organization. I have read most of your articles in the Advocate, and generally can endorse your views.
In answer to this I called brother Morris's attention to the fact that while all members of the order would be heartily welcomed at the convention, it was to be composed of delegates from Grand Chapters only, and on July 15, 1876, he wrote: I will, ere long, advance my opinions upon the subjects named. At present can only say your opinions coincide with mine.
He then made inquiries as to the cost of organizing Chapters, his idea being to organize enough Chapters in Kentucky to establish a Grand Chapter. On July 22d, following, he wrote: I will aid you all I can. I can get up four or five
4
50 SUPREME BODIES
subordinate Chapters very readily, but would not like to pay fees for charters. If your Grand Patron could see his way clear to reduce the terms, and so have the eclat of introducing the Chapter system into this State, it might be mutually advantageous.
The design of brother Morris to organize the order in Kentucky was not pushed to success, and he did not attend the convention as proposed, and, evidently forgetful of our correspondence, he wrote, in an open letter dated Lagrange, Kentucky, October 2, 1877: When the project of a General Grand Chapter originated I was not consulted, and although the organizing meeting was held within four hours' travel of this place, I was not invited, but learned that, not having joined any Chapter in the Eastern Star, I was not entitled to enter.
To this I responded in the Masonic Advocate for November following: Whatever omission was made that should not have been was probably owing to an oversight on the part of the committee which made the original call. Certainly it was not in the province of any individual to extend the call beyond the original limits. Certainly no member of the order would have been excluded, and, in fact, the convention passed an order "that all members of the order be entitled to seats and to speak in the convention." In 1880 the Most Worthy Grand Patron said, in his address to the General Grand Chapter: I have informally invited to be present upon this occasion, one whom the order will ever remember as the founder of the Order of the Eastern Star - brother Robert Morris, LL. D., of Lagrange, Ky. Our brother is not a Chapter member, nor is he in the ordinary sense a member of the order; but as its founder he alone may occupy the exceptional position of membership in the order universal. I am assured by the brother that the has watched with deep interest the progress of the order through the several stages
SUPREME BODIES. 51
of its growth, and regards the organization and success of the General Grand Chapter as evidence of the Eastern Star's ultimate complete triumph. He bids us Godspeed, and assures me that he will be only too glad to aid us in any way in his power. Such being the case, I am sure that time, will only increase the honor with which a grateful order will remember its founder.
Brother Morris was at that meeting elected an honorary member of the body, and his natal day, August 31st, was made the festal day of the order. In an address acknowledging these honors, he said: I am satisfied with what has been done by the officers of this body in the last three years, and that the basis on which the order now rests is a permanent one. Second - I have always felt the warmest friendship for brother Macoy, and friendship is a thing not to be broken for slight cause. This friendship has existed for thirty years, and it would take a great deal to break it. I disapprove the course he has taken, and have labored unavailingly to restrain him. I would never suffer a hard word to sever true friendship, which is of inestimable value, but would bear many things from friends. Others have borne with my faults, and I will bear with theirs. Brother Macoy's course I have disapproved from the first, although I do not think he was properly treated at first; yet, that does not justify him in they course he has since pursued. '' * * If any Grand Chapter has any idea of withdrawing from your body, as Grand commanderies did from the General Grand Encampment, I would say to them, don't do it; I beg of you. Wait fifteen or twenty years and let the General Grand Chapter have a chance to demonstrate the good that I am sure is in it, and which will result in such a Grand success that the Masonic fraternity will accept it as a helpmeet for it, and be surprised that it did not take it up sooner; for, properly worked out, it will form a Grand attachment to free Masonry. This I felt years ago, and I trust the day will come when every Lodge will have in connection with it a
52 SUPREME BODIES.
Chapter of this order. The more there are the cheaper they can be run, and the more good can they accomplish. I am sorry today that I have not given my own personal attention for thirty years to this matter, and it is with sincere regret that I realize it is too late for me to do the good in it that I could have accomplished if I had begun years ago, but I am glad to know that younger men and women have taken hold of the work with a zeal and wisdom which will assure success; and I say to you: Preserve the order in unity; frown down all secession; keep the Grand Chapters in rank, for in union there is strength.
Brother Morris was in attendance at the meeting of the general body in St. Louis, in 1886, and was loyal to the interests of it up to the time of his death, July 31, 1888.
The position assumed by brother Macoy was one of most bitter opposition to the movement, the motive of which may not be far to seek when it is remembered that from the sale of charters at from ten to thirty dollars each, from the sale of rituals at from one to five dollars per copy, and from the sale of jewels at fifty‑six dollars for a set of fourteen, similar to those that can now be bought for sixteen dollars, he had enjoyed an income of several thousand dollars a year. One of the principal causes of dissatisfaction was the numerous changes made in the ritual. That in use in 1874 was revised and materially altered in 1875, so that previous editions were useless when the later was used, and, in 1876, he issued another differing still more from previous ones; even the different editions of the syllabus gave radically different directions as to the manner of giving the signs, so that it was found that, if Chapters were to keep up with the order, annual expenditures must be made for the purchase of new editions of the ritual. When Grand Chapters which were using the 1875 ritual applied to the Masonic Publishing Company for additional
SUPREME BODIES. 53
copies of it, they were informed that it was out of print, and that copies of it could not be purchased.
The following is from the address of the Most Worthy Grand Patron in 1880:
Soon after the publication of the ritual in November, 1878, each member of your committee, and the printers, received a letter from a legal gentleman in New York, saying that he had been retained by Mr. Robert Macoy to prosecute us individually for forfeiture and damages, for violation of his copyright upon the ritual published by him in 1876. The letter stated that, "Failing to hear from you within ten days, I shall proceed against you in the United States Court." * * * Our counsel's reply in our behalf was such that nothing further has been heard from the threatened suit. Thwarted in his effort for your injury in this direction, Mr. Macoy soon after published a work, containing less than one‑half of our ritual, and falsely advertised it as an edition of the ritual published by the General Grand Chapter, copies of which were for sale at one‑half the price of the authorized work. * * *
The opposition of brother Macoy was not only manifested in a legitimate way, but assumed the shape of virulent personal attacks upon individuals and committees of the General Grand Chapter. It is not deemed necessary to incorporate herein the worst of these, as they would soil the pages too greatly.
Many of his expressions were in letters and postal cards sent to members of the order, but I will present only a few extracts of the least obnoxious nature from his printed articles. The following is from a postal card sent generally to members of the order in January, 1879: The new ritual, sent forth by the committee of the G. G. C. (Gen. Gulling Catchpenny), consisting of a blessed tom lamb (Mary's pet, whose fleece was white as snow), and two others of equal obscurity, being a thorough failure, except for mischief, is now appropri‑
54 SUPREME BODIES.
ately known as The Lamb's Fry. This unskillful parody and unjust plagiarism on the recognized standard ritual can be had, postage prepaid, at 10 to 50 cents a copy, on application to the G. S. of the above body. Address D. W. Jengles, Indianapolis, Ind.
Only once did brother Macoy approach to wit in his enamations in the matter, which was in a two‑page circular issued in 1881, headed with the accompanying cut, which he labeled "A starry caudal appendage." The following extracts are taken from it: The hybrid concern known as the G. G. Circus, will pitch its tent, erect the ring, and spread the saw dust for special exhibition, for a few days only, at San Francisco, Cal., in August, 1883. The company will be fresh and unique, consisting of aesthetics, acrobats, gymnasts, champion bareback riders, strong minders, &c. Signor Funnieman, captain of the gang, who writes ridiculous reports for G. C. of Mo., will handle the whip as ring master. Mr. Jengles, G. S., the nice young man, whom all the women want to marry, will appear in his original character as clown. "Our Willis" will be on hand, as heretofore, to collect the revenue and appropriate the funds. "Our noble order," as some of the F. F. F. (Fair, Fat and Forty), fraternity proclaim it, is passing, with notable rapidity, into "Our school for scandal," and will, under the auspices of the circus managers, soon pass into the region of oblivion.
* * * * * * * * *
In the year 1876, a few persons, having in view their own pecuniary interests, organized the concern known as G. G. C. (Grand Gossiping Circus) of the O. E. S. They saw "millions in it." Having no ritual they plagiarized one already made and claimed it as their own, and are now reveling in the fruits of their dishonesty.
* * * * * * * * *
Hops and Hoppers. - An item is going the rounds
SUPREME BODIES. 55
of the press that the Chapter at Indianapolis has inaugurated a series of social hops for the season. The order was not organized for the purpose of dispensing hops, gratifying hoppers, or any sort of indecent gyratory and gymnastic displays. For what base purpose is the order being used. Shame! It was this and similar kinds of immoral exhibitions that brought upon the order in Chicago and other places an opprobious title.
* * * * * * * * * * * * * * * * * *
SYMPATHETIC ADVICE.
Dear friends,
If you wish to keep your title clear
For a mansion in the skies.
And of Boss Female Stars have no fear
Avoid Fast ones - and be wise.
The columns of the New York Dispatch teemed with productions of brother Macoy's pen, of which this is a sample: Three years ago a few nervous and inconsiderate individuals met in a Western city and without lawful authority conglomerated a body which they termed G. G. C., which, being translated into good English, signifies General Grand Circus. This spurious organization is now led and presided over by a very feeble Lamb, assisted by a few unknown stray sheep.
The advocates of the concern admit that it possesses no authority, and is a non-entity, therefore its qualities are so flat, stale and puerile that it does not rise to the dignity of an ordinary fraud, and it should be treated accordingly. The result is that either we should recognize this fraud as having a claim upon our fealty, or that we should at once and unanimously denounce it as what it really is - a fraud. If we love the order as it is, let us stand by it and ever be its friends: if we do not, let us help to forward the ideas of this fraudulent imitation.
Immediately after the issuance of the ritual authorized by the General Grand Chapter brother Macoy issued extracts from it, containing the opening, closing, and initiatory ceremonies, which lie not only
56 SUPREME BODIES.
offered to sell, as he always had sold his rituals, to all that would buy, whether Masons or not, but he sent copies of it gratuitously to leading Masons, who were not members of the order, in all parts of the country. In addition to these extracts he appended what he called "Critical and Explanatory Notes," in which he ridiculed some of the changes made in the ritual, and reiterated his claim to ownership of the same. If brother Macoy had any legitimate grievance, it was in the infringement of his copyright, and for that there was no basis. Concerning this, Thomas M. Lamb said in his address to the General Grand Chapter in 1880:
If Mr. Macoy's preposterous claims of ownership of the ritual work of our order should be sustained, the Eastern Star would be thrown powerless into the hands of one man. A copyright is of no value unless the party claiming its benefits is wholly or substantially the author of the work copyrighted. The ritual and its several revisions, published and copyrighted by Robert Macoy, are almost entirely the work of other brains than his own. The revisions were mostly the work of committees regularly appointed by the Grand Chapter of New York. The latest revision by that body was made by a committee appointed in 1875. * * * The ritual published by the General Grand Chapter has more original matter than has appeared in all the rituals published by Mr. Macoy, and it is well known that we had access to all the original sources used by him in the compilation of the books he claims to own. * * * The various rituals published, and all the facts known to us, were submitted to able counsel, and it appeared, as the result of his examination, that Mr. Macoy's claim is as void in law as in moral right.
As will be seen by readers of this history, the first manual issued by brother Macoy was in 1866, and it was not copyrighted, but, on issuing a subsequent edition in 1867, that was copyrighted, but any one at
SUPREME BODIES. 57
all familiar with the copyright laws knows that, in order to have it protected, a work must be copyrighted before it is issued; that it must bear the imprint of copyright; and that the copyright only protects original matter never before published. But brother Macoy did not own the copyright of any ritual issued before 1876, so that he had no right to raise his voice in objection to the action of t1: General Grand Chapter in publishing its ritual, so far as his individual rights were concerned, for it contained nothing that was original in the ritual of which he was the owner of the copyright. The Mosaic Book, the Ladies' Friend, the Tatem Monitor, the Adoptive Rite, and other works, containing in one form or another the work of the order, were the sources from which brother Macoy and the General Grand Chapter alike drew the substance of their rituals. After brother Macoy failed in his attempt to intimidate the committee of the General Grand Chapter which had charge of the publication of its ritual, he took refuge under the assertion that, "1. I am not fond of a law‑suit, and the parties do not reside in the judicial district with me; 2. They are pecuniarily worthless." To this response was made in "A review of the critical and explanatory notes," by the writer, as follows: The strong arm of the law, with all the force of the United States government will protect Mr. Macoy in the possession of all the property to which he can prove a legal title. Though he may insinuate publicly as he has already done privately, that the reason for his not putting his threat of legal proceedings into execution was on account of the financial irresponsibility of the members of the committee, it lacks the elements of credibility, as, no matter how irresponsible financially the members of the committee may be, if Mr. Macoy has any title to the "property" he so generously claims, the courts will grant a perpetual injunction prohibiting them from publishing the rit‑
58 SUPREME BODIES.
ual of the General Grand Chapter, and Mr. Macoy can live off of the profits from future sales of the ritual as long as the life of the order can be maintained under his dictatorship.
Even as late as 1892 brother Macoy kept up the claim of the existence of a governing body, the title and authority of which he stated in Macoy's Standard: The Supreme Chapter by the inherent authority of possession and right of eminent domain, has exclusive authority to establish Chapters in jurisdictions domestic and foreign, where no Grand Chapter of the rite exists; to establish a uniform system of work and lectures; has jurisdiction over all subjects of legislation, and appellate powers to hear and decide all questions of law and equity that may be brought before it; and to do each and everything appertaining to the good and perpetuity of the rite, in accordance with its constitution.
And of this body he claimed to be Supreme Patron. And yet in his critical and explanatory notes he had said: I opposed the proposition of a General Grand Chapter because I had seen for thirty years the uselessness of the two national Masonic organizations, and the waste of immense sums of money obtained substantially under they guise of charity, for their maintenance. * * * I feared that such an organization in the Adoptive Rite would meddle with the rights of State Grand Chapters, deprive them of their sovereignty, independence, and absolute authority in their respective jurisdictions.
A comparison of the very limited authority of the General Grand Chapter, composed of the representatives of the various Grand Chapters, with that claimed for the Supreme Chapter, which consisted solely of brother Macoy, will demonstrate, at least, his lack of sincerity. It was further claimed that Grand Chap‑
SUPREME BODIES. 59
ters could only be formed by "the sanction of the Supreme Chapter or the Supreme Patron." This brief reference to the violent and bitter persecution which those prominent in the movement for the upbuilding of the General Grand Chapter, and the establishment of the order upon a substantial foundation underwent, is set down in no spirit of malice. It only serves as an index to point to the great mass of such material emanating from the same source, aimed principally at the then Most Worthy Grand Patron, Thomas M. Lamb, and myself, as Right Worthy Grand Secretary, but some of the bitterest shafts were directed at sisters who were also Past Grand Matrons. I have an abundance of such material, which was sent through the mails in utter violation of the postal laws against the transmission of obscene matter, which I could not be induced to put in type. In his milder moments he wrote of the members of the General Grand Chapter as thieves, and its ritual as a bawdy one, and if he ever alluded to either the General Grand Chapter or its active promoters, save in terms of opprobrium, I am ignorant of it. Were it possible to set down the history of the order, and to convey even a faint idea of the trials through which it has passed to its present high estate without reference to this disagreeable feature, it would have been passed by. Brother Macoy's mind was naturally warped by personal interests, and his nature was such that he could not view, unbiased, a subject in which he was so deeply concerned. The order owes much to his efforts toward systematizing and arranging it, and if he could have disabused his mind of the conviction that both the order and its ritual were his personal property, and have welcomed the movement that was designed to more thoroughly systematize and organize it, and induced the Grand
60 SUPREME BODIES.
Chapter of New York, which was thoroughly under his influence, to accept the invitation to participate in the convention which organized the General Grand Chapter, and attended the same, as a representative of his Grand Chapter, he would have been received with the highest honor, and might have handed down a name unsullied by the mistakes of his later years. He has passed beyond the reach of censure, or reproach, into a region, let us hope, where, with clear vision he can see the unselfishness of the labors of those he opposed, and can realize that the welfare of the order, which was really near his heart, was also dear to them.
The General Grand Chapter in 1895 adopted the following, reported by a committee of which the writer was chairman: Robert Macoy, Past Grand Patron of New York, although never connected with this body, but rather opposed to it, rendered most valuable service to the order by his talent and great executive ability, giving it the Chapter form of organization which has resulted in its present highly prosperous condition. We gladly then cover what we deem his failings, believing that be honestly held and battled for his views, with the broad mantle of charity, and express the sense of loss we must feel as an order, and inscribe his name upon the General Grand Chapter memorial scroll.
Many Masons who held positions of prominence had a very intolerant spirit toward the order, which found expression in many ways; sometimes, as in Ohio, in excluding Chapters from Lodge rooms, under all circumstances; and sometimes by severe attacks in the columns of the Masonic press. Numerous as these were, we will mention only one.
One of the most reputable of Masonic journals, the Philadelphia Keystone, in a three‑column article
SUPREME BODIES. 61
upon the address of Mattie A. Yost, Grand Matron of Missouri, had this to say: We are pronouncedly opposed to "hair pin" Masonry. We do not think that a tyled Lodge or Chapter is the place for males and females to congregate, and we know that freeMasonry, in its institution, its inherent character, and its present purpose, has no affiliating elements that render it homogenous with a female secret society. Masonry was not made for all men, and certainly it was made for no women.
And shall it ever he that ancient craft Masonry will officially recognize "hair pin" Masonry, and take it to its arms? Shade of King Solomon, forbid the banns! * * * Let those individuals who created this order alone recognize and take care of their illegitimate offspring.
Sister Yost was denied the columns of this Masonic journal by its valiant editor, to make reply to his ungentlemanly assault, but she found an equally reputable Masonic journal, the Masonic Advocate, that gave her the opportunity to castigate the gentleman in such a way that he had nothing more to say.
CHAPTER III.
RITUALS.
THE following is a complete list of rituals of the Eastern Star extant, arranged alphabetically by the names by which, for the sake of brevity and convenience, they are designated in this history.
Adoptive Rite. - Adoptive Rite. A Book of Instructions in the Organization, Government, and Ceremonies of Chapters of the Order of the Eastern Star. Arranged by Robert Macoy, Grand Secretary of the Supreme Grand Chapter. New York, Masonic Publishing Company, 626 Broadway. 1868. Copyrighted, 1868, by the Masonic Publishing and Manufacturing Company.
Adoptive Rite Revised. - Same as above. (1874.) Adoptive Rite Ritual. - Adoptive Rite Ritual. A Book of Instruction in the Organization, Government and Ceremonies of Chapters of the Order of the Eastern Star, arranged by Robert Macoy, Past Grand Secretary of the Supreme Grand Chapter. Revised Edition. New York: Macoy Publishing and Masonic Supply Co., 34 Park Row, N. Y. 1897. Copyrighted, 1868, by the Masonic Publishing and Manufacturing Company, and in 1897, by J. G. Barker.
Book of Instructions. - F. A. T. A. L. Book of Instructions. 1861. No imprint. Not copyrighted.
California Ritual. - Ceremonies for opening the Chapter, Conducting Business, the Form of Initiation, Closing the Chapter, and Installation of Officers, for the use of Subordinate Chapters under the Jurisdiction of the Grand Chapter of California, of the Order of the Eastern Star. Printed by Authority. (1873.) Not copyrighted.
(62)
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California Revised. - Same as above. San Francisco. Spalding & Barto, Book and Job Printers, 414 Clay street. 1877. Not copyrighted.
Critical and Explanatory Notes. - Ritual of the Order of the Eastern Star, as "set forth and established" by the General Grand Chapter. With Critical and Explanatory Notes. By Robert Macoy, 33d Degree, Past National Grand Secretary and Past Grand Patron of New York, and Grand Patron of the Order. "Uniformity of Ritual is Desirable." New York: Macoy, Publisher, 4 Barclay Street. 1878. Copyrighted, 1878, by Robert Macoy.
Crombie's Ritual. - Ritual of the Order of the Eastern Star. Revised by Brother John Cronibie, 33d Degree, 90th Degree, 96th Degree, Past Grand Warden, Grand Lodge of Scotland; Past Provincial Superintendent of Aberdeenshire; Past Provincial Grand Master for Aberdeenshire, &c., Royal Order of Scotland; Sovereign Grand Master General for Scotland, Royal Masonic Rite, &c., &c., &e. Aberdeen: Gibson & Thompson, 8 Gaelic Lane. 1889. Not copyrighted.
General Grand Chapter Ritual. - Ritual of the Order of the Eastern Star, Published by Authority of the General Grand Chapter. Printed for the General Grand Chapter. (1878.) Not copyrighted.
General Grand Chapter Revised. - Ritual of the Order of the Eastern Star. Published by Authority of the General Grand Chapter. First Revised Edition. Copyrighted, 1890.
Ladies' Friend. - The Ladies' Friend, Containing all the Lectures and Exoteric Ceremonials, made use of in Conferring the Adoptive Degrees of Masonry, Consisting of the Eastern Star, Mason's Daughter, Mildred Degree, Good Samaritan, and Heroines of Jericho, by G. W. Brown, M. A. Ann Arbor. Press of Dr. A. W. Chase, Main Street, 1866. Copyrighted by G. W. Brown, 1866.
Lowe's Exposé. - Adoptive Masonry Illustrated. A full and complete Illustrated Ritual of the five degrees of Female Masonry, comprising the degrees of Jehpthah's Daughter, Ruth, Esther, Martha
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and Electa, and known as the Daughter's degree, Widow's degree, Wife's degree, Sister's degree, and the Benevolent degree. By Thomas Lowe. Ezra A. Cook, Publisher, 1881. Copyrighted by Ezra A. Cook, 1881.
Macoy's Manual. - Manual of the Order of the Eastern Star, containing the Symbols, Scriptural Illustrations, Lectures, etc., adapted to the System of Adoptive Masonry. Arranged by Robert Macoy, National Grand Secretary. "I have seen His Star in the East and have come to Worship Him." Beautifully Illustrated. New York, Masonic Publishing and Manufacturing Company, 430 Broome Street. Chicago, J. C. W. Bailey. 1866. Not copyrighted. Subsequent editions copyrighted.
Macoy's Ritual. Ritual of the Order of the Eastern Star. A Book of Instruction for the Organization, Government and Ceremonies of Chapters of the Order in every department, by Robert Macoy, Supreme Grand Patron, and Past Grand Patron, Grand Chapter of New York. Illustrated. New York, Robert Macoy, Publisher, 4 Barclay Street, 1876. Copyrighted by Robert Macoy, 1876.
Macoy's Standard. - The Rite of Adoption. The Standard Rituals of the Degrees of the Eastern Star, the Queen of the South, and the Amaranth. To which is added that of the Matron's Administrative Degree. A complete Book of Instruction for the Organization, Government and Ceremonies of the Rite of Adoption, in every Department. By Robert Macoy, 33d degree, Supreme Patron of the Eastern Star, and Vicar‑General of the A. and A. Scottish Rite of Adoption, Southern Jurisdiction. New York: Robert Macoy, Publisher, 1887. Copyrighted by Robert Macoy, 1876, 1887. Later edition copyrighted by Robert Macoy, 1891.
Michigan Ritual. - Without title. 1875. Not copy‑righted.
Morris's Manual. - Manual of the Eastern Star Degree+ as arranged by competent authority. 1860. No imprint. Not copyrighted.
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Mosaic. Book. - The Mosaic Book of the American Adoptive Rite, in three parts. Part I. General Instructions. Part II. The Ritual. Part III. Constitution, By‑Laws, etc. First Edition. Published under the authority of the Supreme Constellation of the American Adoptive Rite. New York, John W. Leonard & Co., 383 Broadway. 1855. Copyrighted by John W. Leonard, 1855.
Mosaic Second. - The Mosaic Book of the American Adoptive Rite. In two parts. Part I. General Instructions. Part. II. The Ritual. Second Edition. Published under the Authority of the Supreme Constellation of the American Adoptive Rite. New York: J. B. Taylor, V. E. Gr'd Sec'y, 335 Broadway. 1857. Not copyrighted.
New York German. - Ritual des Ordens vom Ost Stern. Lehrbuch zur Leitung von Kapiteln, geordnet and zusammengestellt von Robert Macoy, Gross‑Patron des Gross‑Kapitels im Staate New York. L`nberseszt fuer den Gebrauch in Deutschen Kapiteln fuer Concordia Kapitel von Simon Lambert. New‑York, Druck von "Der Fuehrer." 1898. Not copyrighted.
New York Ritual. - The Authorized Standard Ritual of the Order of the Eastern Star in the State of New York. A system of forms and ceremonies, with necessary instructions for Chapters. As revised by a committee at the annual session of the Grand Chapter, held in June, 1897. New York: Published by the Grand Chapter, 1900. Copyrighted by Robert Macoy, 1876, 1887, 1891; by Clara Clark, 1895; by Grand Chapter, Order of the Eastern Star, State of New York, 1896, 1899, 1900.
Rosary. - The Rosary of the Eastern Star, comprising the Lectures, Odes, Emblems, Scriptural Readings, and General Directions appertaining to the popular and elegant system of Adoptive Masonry, by Rob Morris, LL. D., Masonic Writer. Chicago, John C. W. Bailey, Printer and Publisher, P. O. Box 1439, 1865. Copyrighted by Rob Morris, 1865.
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Scotch Ritual. - Ritual of the Order of the Eastern Star. Aberdeen: Printed by W. Milne Gibson, S Gaelic Lane. 1900. Not copyrighted. Same as Crombie's ritual except title page.
Tatem's Monitor. - The Monitor of the Eastern Star, containing the Ritual of Adoptive Masonry embraced in the Eastern Star Degree, consisting of the Initiation, Degree Work, Ceremony for Opening, and Closing a Lodge, Installation Services, etc., Together with forms and rules for the government of Lodges, compiled and arranged by John H. Them, Adrian, Michigan. Holmes, Cook & Bruner, Printers, Adrian, Mich. Copyrighted by J. IL Tatem. 1867.
Thesauros. - Thesauros of the Ancient and Honorable Order of the Eastern Star as collected and arranged by the Committee and adopted by the Supreme Council in Convocation, assembled May, 1793. Copyright Secured. Printed for the use of the fourth Division, U. S. By order of the G. L. 1550.
The following account of the various rituals published takes them in the order of their publication, so that the reader can trace the development of the work of the order, and note its various changes. It has been deemed best to give in this Chapter only a general outline of them, reserving to a subsequent Chapter the explanations of the various emblems, and grouping the different explanations of each emblem or class of emblems together, so that the changes may be more easily noted without critical study.
I am aware that criticism may be made that too copious extracts have been inserted herein from rituals which are now obsolete, but it must be remembered that Macoy's Manual and Adoptive Rite Ritual can be purchased in the open market by any that will buy, and that only the initiated can know what changes have been made, and wherein the former work is similar to that now in use. Those who have
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no idea of the loose manner in which former rituals have been kept, or of their complete accessibility by any one caring to read them, may criticise the author for thus quoting from them, but, secure in his belief that he has divulged no new facts he has chosen thus to present the evolution of the ritual. The various efforts, largely unavailing, on the part of the various Grand Chapters, to restrict the circulation of the ritual, emphasizes strongly the necessity of that which was prayed for in the memorial of the Grand Chapter of Texas to the General Grand Chapter in 1898, on which a committee will report in 1901, viz: the publication of a manual to contain the lectures and other non‑secret portions of the ritual for general sale, re‑serving the secret work for communication in another way. In this history will be found nothing that, even if it had been quoted from the present ritual, would not properly find a place in such a manual. Reference is made in the Preface to this subject, to which the reader's attention is called.
THE THESAUROS.
In Chapter 1, the authenticity of this ritual is discussed. In the preface of 1819 it is said of the order: During the revolutionary war, and the last war with England, it tended greatly to soften barbarous strife by bringing to the aid of the wounded, the gentle charity of enlightened sisterhood.
In the. ritual it was stated that "no officer of the Supreme Constellation receives any fee or reward for services rendered in that capacity, nor can the council itself establish any treasury or permanent fund whatever in connection with the order." or was any officer of a constellation to be allowed any fee or emolument for services. Meetings were to be held quarterly. The officers of a constellation were
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Principal; Vice Principal; five sisters of the rays, viz: Ray Blue, Ray Orange, Ray White, Ray Green, and Ray Red; Treasurer, and Secretary.
In the charges accompanying the several degrees the candidate was thus addressed:
At initiation. - May your obedience be as exemplary as that of Jephthah's daughter. May your honor be in your hands a weapon of might to cut asunder all unholy ties, and prove the sword of the Spirit, which is the Word of God. May your apron caution you to keep your garments unspotted from the world, and your emblematical color, blue, advise; you constantly of that cerulean hue which appears in the clear heavens, to win us upwards to those still higher mansions, not made with hands, eternal in the heavens. So mote it be * *
At passing. - May your attachment be like that of Ruth, both to the service and the people of God. May your sheaf of wheat move you to produce an hundred fold of the peaceable fruits of righteousness. May your glove warn you of those thorns and asperities which will everywhere be found until "He that cometh shall come." May your emblematical color, orange, continually suggest to your mind amidst the Spring and Summer of life, that when its Autumn cometh on and the Winter of death draweth nigh, your ripened sheaves shall be: acceptable, and the Lord of the harvest giveth you an eternal rest among those pronounced worthy, good and faithful servants. So mote it be * *
At raising. - May the spotless purity of your hearts be like that of virtuous Esther. May your golden crown entice your thoughts to that brilliant company that encircles the throne of God. May your band serve to connect you in spirit with the pure of all ages who have gone up to their kindred heaven; and your emblematical color, white, awaken devout aspirations, that after death shall have released you from the soiled raiments of the flesh, your souls washed white in the blood of the Lamb, may you be presented for acceptance of your Redeemer, without fault before the throne of God. So mote it be.
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At exalting. - A solemn union, while we contemplate the scene described by a faithful John. An open sepulcher, and a triumphant God! Weeping to joy and tears to smiles! The Redeemer, touched by human grief, and the dead, that died in the Lord called again to life. And can a member of the Eastern Star ever banish such thoughts from the heart? May your faith in God's promises be like that of Martha, the sister of Lazarus, whom Jesus loved. May your opened sepulcher admonish you of the end of life, and the resurrection of those that follow the Conqueror through the valley of the shadow. May your brooch be as the urim and thummim of the old dispensation whose mysterious lights called to enquire the will of God, and your emblematical color, green, speak aloud to him that said: "Whosoever liveth and believeth in me shall never die." Where the spirit of the Lord is, there is liberty. Greenness springs never from the barren sand, but warmed by the sunshine of his favor, and counseled by his whisperings of love, you shall be planted as trees in the garden of the Lord, and dwell in the house of the Lord forever.
So mote. it be * *
At perfecting. - The circle is complete. The colors five have met your eyes and you have been enlightened by the glory thereof. The Star in the East is before you in all its rays. Signals and symbols, traditions and ancient tokens have yielded their treasures to your perseverance and I hail you members and brothers, protectors of the Eastern Star, worthy and true. Let the labors through which I have cheerfully led you, yield blessings of consolation in the hour of need. As daughters, widows, wives, sisters and sister‑in‑laws, who obey faithfully the precepts of this order, you will ever be under the protection of one who will spread the mantle of his love around you when the storm beats furiously. As brother protectors you will be a wall to these defenseless ones and shed your blood, if need be, that no evil approach them. So let your light shine before men, that they may see your good works, and glorify your Father which is in heaven. You have seen His Star in the East! Come ye then and worship him! May the
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obedience of Jephthah's daughter, and the attachment of Ruth, and the purity of Esther, and the faith of Martha, and the hospitality (truth) of Electa. adorn the circle of your virtues, and stand forth, of all the brightest. May your grasping hands warn you that in life we are but the stewards of a master who has commissioned us to dispense His bounties without grudging. May your collar with its array of symbols tell to the suffering and the needy, that you are of those whose first fruits were an oblation to the Lord; and your emblematical color, red, recall you to those drops of blood that fell to the ground for your sake. In that blood, as the Alpha and Omega of the Eastern Star, our labors gain their sanction, as Christian works.
To those red drops falling as heavy rain from a pierced side of Messiah, may you ever turn with perfect hope, and so may you live, sisters and brethren, that your obedience, attachment, purity, faith, and hospitality (truth), may survive your enduring monuments on earth, long after you shall have gone to your glorified and eternal rest.
So mote it be * *
No portion of the lectures or secret work was given.
THE MOSAIC BOOK.
In the Mosaic Book the officers of a constellation were designated by symbols as noted, the symbols being found also in the border of the charter (see illustration), and were as follows: Brothers: Heleon the first and chief Pillar; president of council; personator of Jephthah. - Lion. Philomath, the second Pillar; lieutenant to Heleon; personator of Boaz. - Coiled snake.
Verger, the third Pillar; personator of Ahasuerus; Treasurer. - Raven.
Herald, the fourth Pillar; personator of St. John; Secretary. - Eagle.
Warder, the fifth Pillar; keeper of portals. - Dove. Sisters: - Luna, the first or chief Correspondent; personator of Adah. - Violets.
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Flora, the second Correspondent; personator of Ruth. - Sunflower.
Hebe, the third Correspondent; personator of Esther. - Lilies.
Thetis, the fourth Correspondent; personator of Martha. - Pine branch with cones.
Areme, the fifth Correspondent; personator of Electa. - Poses.
The other emblems found in the border of the charter were used in the Mosaic Book as follows: Five stars in a blue circle represented the constellation.
The gavel represented the five Pillars.
The heart, the five Correspondents.
The perfect ashlar, the landmarks.
The ring, the memorial, "the semi‑annual passport communicated by the V. F. Grand Secretary to the subordinate constellation for traveling purposes only."
The sun, the Luminaries, "the governing officers of the Supreme Constellation."
The Pillars alone had power to appoint the Correspondents, elect candidates, nominate their own successors, and appoint times and places of meetings. Stated meetings were to be held weekly, semi‑monthly, monthly, bi‑monthly, or quarterly as the bylaws should specify. Three Pillars were necessary for the opening of a constellation, and five of each sex were essential for work. Before opening, the membership board was purged by the Pillars and Correspondents, and the names of any not entitled to attend were erased therefrom. Then, only the Pillars and Correspondents being present:
Heleon addresses Warder: - Sir and Pillar. The constellation is about to be opened for the purposes contemplated in this charter. Your duties will require you to remain without, guarding with all diligence, the entrance to this place and suffering neither
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fear nor favor to influence you in admitting improper visitors. Will you perform this trust in truth and vigilance ?
Warder - What guarantee have I that, in my absence, the work of the constellation will be performed agreeably to the constitution of the Supreme Constellation and the usages of the American Adoptive Rite?
Heleon - The honor of a Mason.
Warder - It is well, - I accept it - and, if you will furnish me with the means of security, I will guard you in truth and vigilance while here assembled.
Heleon - Receive the key. - He presents him with the key of the room whereupon the Warder retires to the anteroom, locks the door on the outside, and thenceforth, until the close of the meeting, the security of the constellation is under his sole and peculiar care.
Heleon - Ladies and Sirs. The hour of meeting has arrived. The precautionary measures of security, both within and without, have been duly taken, and it is now my will that the Christian star be formed for the purpose of improvement and social pleasure.
The officers then assumed their stations, (See illustration of labyrinth, Chapter IV,) and members were admitted two at a time. "When convenient they should be one of each sex, the lady walking on the right." They then passed the labyrinth. "The lady should take the left of the gentleman when they pass Philomath. As each chair is passed (except 5), they make the initiation sign and receive from its occupant the responsive sign. Arriving before Heleon, each presents a Tessera to that officer, who examines it and, if found correct, invites them to proper seats." After Scripture readings (Isa. lxiii, 1‑6; I Peter, ii, 21‑25,) and prayer, Philomath said: Let us attend to the instructive lessons of our order. We have five degrees, named respectively, Jephthah's Daughter, Ruth, Esther, Martha, and Electa. In these we contemplate certain exalted virtues in their relationship to the history of our Lord Jesus Christ, that
Rob Morris
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perfect exemplar of all virtues. In His eventful and blessed life we view Him resigning his blessed life to fulfill His Father's oath that the soul that sinneth shall die; forsaking his princely mansion in heaven to dwell in a humble place on earth; offering Himself a victim to rescue His people from impending and eternal death; relying, with unswerving faith, upon the promises of God; and, finally, sacrificing all things, fame, power, friends, and life, in testimony of the religion He came to establish. Was there ever love like His?
Which was followed by a rehearsal, by the Correspondents, of the signs, meaning of emblems, etc., each followed by a response by Philomath, of which the following is a specimen:
It is well. And when a sister in distress hails us with that sign, we will recall the merits of Electa and of you, my sister, her representative; be reminded of our covenant of adoption, and, responding with the pass of this degree, afford her prompt relief. Brothers, shall it be so? All reply, Even so.
The closing ceremony was very brief, but embraced the prayer, "Holy and merciful God."
At the time of initiation, the Herald thus addressed the candidate in the anteroom:
The objects for which we are banded together, are to comfort, protect and aid each other through the labyrinth of human life, and make its hardships light by means of cheerful companionship, and social pleasures. * * We are tongue tied against slandering any member of this order; and bound with chains and fetters against doing one of them any manner of wrong. You will in like manner be placed under restraint. We are all of us, in faith, Christians; and it is a large part of the business of this society to rehearse the life and doctrines of Christ, and endeavor to imitate and practice upon his example. In this faith and in these works you, too, will be expected to participate.
This material originally scanned by Ralph Omholt, Kirkland Chapter 176, Washington.
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After her entrance, Thetis, acting as Conductress came forward, took the candidate by both hands, and thus addressed her:
Welcome, my dear friend, to our constellation. The recommendations you bring us have convinced us that you are a proper subject for the light of adoptive Masonry. We trust the lessons that we shall teach you here, will both please and instruct you. Human life is a labyrinth through which we wander, too often, alas! blindly and in ignorance. It is good for us to have a friendly form by our side who has trod this way before us, and a friendly hand that can guide us with infallible certainty and safety through its most intricate mazes. Such a companion may be found in Jesus Christ; who lived as we are living, (lied as we must die, and went before us to heaven to prepare a place for us. Permit me, however, on the present occasion to act as your guide through a labyrinth, which otherwise you could not pass, and to lead you to the presence of our enlightened chief officer. But receive first of all this copy of the divine guide of life.
A small bible was then presented to the candidate and the labyrinth passed, a halt being made before each officer, when a dialogue took place of which this will give an idea: Herald - What bringest thou?
Thetis - I know not.
Herald - You know not?
Thetis - But I have a hope.
Herald - What hopest thou, then?
Thetis - Affection.
Herald - It is well. Pass, Affection.
The several "hopes" were Amiability, Charity, Constancy, Delicacy, Discretion, and Faith.
Arriving at her station Thetis said:
This is the seat that I have vacated for a tune, that I may assist your wandering steps through our labyrinth. We are taught in the lessons of adoptive
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Masonry to resign at times, our comforts and ease, that by so doing, we can benefit our fellow‑creatures. Be seated. Soon may you be enlightened, my dear friend, to fill this or some other station in our order. Whenever wearied on the journey of human life, may you always find, as now you do, a friend who has a place and a heart to refresh you. Rise now, and let us be going.
Arriving at Heleon, he repeated the covenant of adoption, which consisted of five ties, covering 1, secrecy; 2, obedience to laws; 3, advice, sympathy, and aid; 4, avoiding unkindness; 5, to model life upon example of Jesus Christ. It being assented to, he said: It is well. We readily accept the pledge you make us. We share with you in this covenant and do now accept you into our band. Herald, make record that sister ____ , the ____ of brother ____ , an affiliated master Mason, is now initiated into the American Adoptive Rite.
After an intermission, the signs were repeated, and Heleon further addressed the candidate:
My sister, we hail with true pleasure your coming amongst us. The work of adoptive Masonry is amply sufficient for us all, and we shall rejoice to find you excelling in your zeal that of the most devoted members of our society. We are laboring to increase our own happiness and to promote that of others. Our experience and the wisdom we gain from the scriptures alike teach us that this world is a harsh, unfriendly scene, poorly adapted to impart felicity; and that it is chiefly by combining the efforts of the good and true, in the work of morality and religion, that happiness is to be acquired and extended. The greater our ability to do good, the more pleasure we shall enjoy. We meet in private, that we may arrange our plans for the good work in which we are engaged, without interruption from those who can riot understand or sympathize with in. In our meetings, we strive to learn our duty as beings who possess an immortal part, and
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when we return home it is our care to perform them. We cultivate a spirit of harmony that the enemy of souls may acquire no advantage over us. And as a large portion of our work as adopted Masons lies in acquiring the doctrines and temper of Jesus Christ, whom truly to know is everlasting life, we often unite to address the heavenly throne and to plead with God that the very spirit of faith and wisdom may descend upon us and make our meeting place a place like heaven. In such a prayer let us now with cheerful faith combine.
Then followed the prayer, "Source of all Wisdom."
Both stellć and protectors might pass through the initiatory ceremonies, but the five degrees were only conferred upon stellć, and in conferring them one of the Correspondents represented the candidate. The degrees, with the exception of that of Martha, were given in dramatic form, and, it will be seen, required considerable talent.
ADAH.
In the degree of Jephthah's daughter, the candidate being announced as in readiness, the five Correspondents retired to receive her, when she was addressed:
Luna - My dear sister! you are about to represent Adah, the devoted woman, the daughter of Jephthah, the Gileadtie, who resigned her life to fulfill the oath of her father. Carefully observe whatever passes under your notice, my dear sister, and let the impressive lessons of this degree sink deeply into your heart.
The covenant of adoption was rehearsed and assented to, after which the ladies entered and remained by the door. Behind a curtain which divided the hall, a sound as of trampling feet and music was heard.
Luna - Hosanna! they come they come! The prayer of my father has prevailed with God. He has
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given him the victory. Hosanna! they come! they come! Oh the raptures of this hour! For this have I waited; for this my prayers have ascended day and night to heaven. Hosanna! they come! they come! Soon I shall meet my father, no more to be separated. Soon I shall crown him with this wreath of triumph and my nation will hail him as their deliverer. Hosanna! they come! they come! On the brow of yonder hill I already see their banners and the glitter of their spears. I hear their music echoing from the mountain side. Oh God of Israel! thou alone art God, and there is none other! The curtain is now drawn aside, and Heleon, who represents Jephthah, enters with a sword in his hand, accompanied by the other Pillars.
Heleon - Once more I see my native village and the dwelling place of my child. Soon I shall greet her, and, in the history of my exploits and the joys of victory, forget all the dangers to which I have been exposed. Beloved Adah! how must your gentle heart now bound with joy. But, here I pause to recall the solemn vow I made when last I stood upon this spot. As I went forth, in the might of Israel's God, to repel the hosts of Ammon, I swore with uplifted hand, when I returned home in peace, whatsoever should come forth from the doors of my house to meet me, it should be the Lord's and I would offer it up for a burnt offering. Now I pause to learn what shall be the victim. The pet lamb of my beloved Adah was wont to run and meet me when I returned from the mountain chase. It were a harsh welcome to my daughter to slay her gentle favorite; yet my oath is registered in heaven. I am becoming anxious. Trumpets, sound again! that Adah may know of my approach and send out some messenger to meet me.
The trampling of feet and music are renewed. The ladies who have remained near the door now move slowly toward Heleon. As his eye falls upon them, he starts in anguish, cries aloud: Alas! my daughter! and then, falling upon his knees, buries his face in his hands. The ladies approach him, and
Luna - My father, why this distress?
Heleon - Alas! my daughter!
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Luna - What has thy daughter done to distress thee?
Heleon - Thou hast brought me very low!
Luna - Father, father, what cruel words are these?
Heleon - Thou art one of them that trouble me; for I have opened my mouth to the Lord, and I can not turn back.
Heleon arises, and after a short pause continues slowly and solemnly:
Daughter! beloved and only child! when I went forth at the head of the army of Israel, I felt that in God alone could I hope for victory. Therefore I consecrated myself in solemn prayer to Him. And I vowed a vow that should I return victorious and in peace, whatsoever should come forth to meet me should be the Lord's - a victim - a burnt offering! Oh my daughter! how little did I anticipate this result! How much better had I perished by the sword of Ammon! Alas, my daughter! my vow is registered in heaven. My soul is perjured. I shall be miserable both in this world and in the next; for I can not, can not take thy life.
Luna - My father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth. Better that I should die, dear father, than that thou lose thy soul. Yea, rather a thousand deaths. I will die, and our people shall see that Adah was worthy to be the daughter of Jephthah, the deliverer of his people.
She takes the sword from her father's hand and examines the blade. Then, with a pathetic impulse, she adds: But oh, my father, in this first hour of your return, while the nation is exulting in your victory, it is hard to die, today! I can not submit my neck to this sword today. Give me a little time to contemplate this awful change and prepare for it. I ask for two months to fit my mind for death. Let me go in the mountains in the company of these maidens, for two months, and I will surely return.
Heleon - Go, my daughter, and the God of truth go with thee.
The ladies return to the door, while Heleon
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remains in Misplace. After a few minutes' separation, they return, Jephthah's daughter being crowned with a wreath:
Luna - Father, I am come again, agreeably to my pledge. In the caves of the mountains, in answer to my earnest prayers, I have found resignation and peace. I am come, willingly, I trust, to fulfill your vow, and give myself a victim. For this purpose, with this wreath that I prepared to celebrate your victory, I am crowned. My father, do not afflict your heart too much at my sacrifice. Be resigned to the will of God. And when you think of me, and remember how willingly I suffered this, to save you from dishonor, do not forget, in your anguish at my loss, the splendid triumph God granted you in answer to your vow. Father - friends - life - farewell. A long, a last farewell.
She folds her hands resignedly, and casts her eyes upward:
Do not delay the fatal blow.
Heleon - My daughter! there is another world, where the errors of this life shall be forgiven, and sorrow lost in universal joy. I will meet you there.
Casts the veil over her face. All present cover their faces with their veils. She instantly throws her veil back upon the floor, they imitating her, and speaks with great resolution:
Luna - Nay, father, I did not consent to this. I can not permit my eyes to be covered. I will die in the light.
She again folds her arms, and looks upward. He picks up the veil, and, while again casting it over her face, says:
Heleon - My daughter, I can not strike you while your eyes are fixed upon mine.
She throws it off as before, but with more determination, and says:
Luna - Then I will turn them away from you; I will fix them upon yonder mountain tops, where I found peace. But you shall not put me to death in the dark.
Turns from him and folds her arms as before. He
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regains the veil, and going behind her says, while he covers her face the third time: Heleon - Do not disobey me thus, my daughter! It is necessary you should consent to this.
She throws it from her face, but retains the end of it in her hands, grasping it with much force. Turning toward him, with a firm and steady look and voice, she says:
Luna - I declare to you, my father, I will never consent to this. To die with my face covered, like a criminal, would be a mark of perpetual infamy and disgrace - a stain upon my memory. This multitude, who have come to witness my death, would be persuaded that I am suffering the penalty of my own crime. I will not thus be debased, and my name go down to the future dishonored. I die innocent. I die not for myself, but for another, even for you. I die to maintain your integrity - and if you will not suffer me to preserve my good name, upon your head be the penalty, for I will not submit to death at all.
She casts her eyes upward.
Heleon - Let it be so then. Have your desire. Here ends the ceremony. Heleon invites the candidate to be seated.
RUTH.
After an introduction similar to the preceding, and the repetition of the covenant of adoption, Areme, who represents Naomi, addresses Flora, who represents Ruth:
Areme - My daughter, we have nothing left us now, but to trust in God. Our money is expended; - our last morsel of food is consumed; - I have called at every house where a friend or relative once resided, and have sought relief, but in vain. My friends do not recognize my claim. My relatives are dead, or the few who survive have forgotten me. All my humiliation has been in vain. The Almighty bath dealt very bitterly with me. I pray you, then, my daughter, no longer attempt to share my cheerless lot, but rather return to your own princely home and friends, and be happy there. You have already sac‑
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rificed too much for me. Go, dear Ruth, and leave me to my fate.
Flora - Intreat me not to leave thee or to return from following after thee; for whither thou goest I will go, and where thou Lodgest I will Lodge; thy people shall be my people, and thy God my God; where thou diest will I (lie, and there will I be buried; the Lord do so to me and more also, if aught but death part thee and me! I will go, my mother, into the barley fields and glean. It can not be, but that some liberal man among this people may yet take compassion upon our distress, and afford me the means of maintaining you; while I have the strength to toil for your subsistence, you shall not suffer want. Give me your blessing then, my mother, and let me go.
Areme - Nay, my daughter, I will go. Such hardships are not for you. Our long journey from Moab has already exhausted your strength, and you could not endure it. So delicately nurtured as you have been, the hot sun in the barley fields would overpower you; I am more accustomed to toil, and I will go.
Flora - The strength of a good resolution will support me. Give me your blessing and let me go.
Areme - The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.
The ladies now move toward the curtain, which is thrown aside, and they behold a representation of a barley field, in which workmen and gleaners are engaged. Upon the floor appear sheaves and loose straw. The Pillars are observed to be arranging the sheaves - one of them, the overseer, having a sickle in his hand. Flora picks up a few bits of straw with apparent fatigue, and then rising, speaks, as if to herself:
Flora - I feel that Naomi spake truly. The sun glares upon my head like a sheet of flame. The stubble scorches my feet like coals of fire. My heart begins to sink within me. I feel that I must faint. I will return to Naomi. Oh, God of Israel, for whom I have forsaken all things, witness my distress, and hear the widow's cry! Give me help! Goes near the door and reclines against the wall as
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if exhausted. Philomath, who represents Boaz, and who has been thus far in the background, out of view, now comes among the reapers with a basket in his hand, and speaks to the overseer:
Philomath - It is well. The workmen have done a good task today. Call them around me now, and let them partake of the refreshments I have provided, - Observes Ruth; - But what - who - whose damsel is this?
Herald - It is the Moabitish damsel who came back with Naomi, out of the country of Moab - and she said to me, I pray you let me glean and gather after the reapers, among the sheaves. So she came, and bath continued here, even from the morning until now.
Philomath - She appears to be fatigued. She is quite exhausted.
Herald - Sir, it is plain she has not been accustomed to hardships like these. I observed early this morning, how painfully the stubble scorched her feet, and with what difficulty she gathered up the gleanings. And as the sun came over us, she has drooped more and more, ‑until, like a stricken lily, she bows her head, and can do no more. Sir, observe her with those two handfuls of barley; it is all she has gathered today.
Philomath - God has sent her to us that she may find relief. I will invite her to partake of these refreshments.
He advances towards her. As she observes him approaching, she raises her head, and looking towards heaven, speaks as if to herself:
Flora - It is the owner of the field. What should he want of me but to insult and reproach me? O cruel people! shall I not find one friendly soul among you? He takes me to be an intruder - peradventure a thief - and he will drive me from the field. Oh, God of Israel, for whom I have forsaken all things, witness now my distress, and hear the widow's cry! Give me help!
Holds up her two handfuls of barley to show him that she is but a poor gleaner, and gazes intently
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towards heaven. Philomath comes before her and speaks: Philomath - Ruth, it has been fully showed me all that thou hast done unto thy mother‑in‑law since the death of thine husband, and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people that thou knewest not heretofore. The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou (lost trust. Come with me, and partake of the refreshments which I have provided for my reapers.
They all gather around the basket and partake, accosting one another with cheerful words. After a minute or two Philomath addresses Herald:
Philomath - Let her glean, even among the sheaves, and reproach her not; and let fall also some of the handfuls of purpose for her; and leave them, that she may glean them and rebuke her not.
ESTHER.
After introduction and rehearsal of the covenant of adoption:
Hebe (who represents Esther) - All is now in readiness for the effort. I have done all I could to prepare for this trial, and nothing remains but to make the attempt. By prayer and fasting, for three days and nights I have endeavored to secure the favor of God. For is it not for his dear sake that I am thus imperiling all that I hold dear? In this cruel edict my life is not attempted; nor should I personally suffer this dreadful penalty. But, oh my people! the hunted exiles of Judah! doomed nation of God! to what a fate are you exposed? How can I live and see you destroyed? Better that we all perish together, and the faithfulness of death seal the friendship cemented in life. This is the last day that remains for me to accomplish my purpose, and even now it is full late. I will go in unto the king, which is not according to the law, and if I perish, I perish. Maidens, robe me for the sacrifice. Give me a garb of purest white, and the golden crown upon my head. Peradventure,
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when the king beholds me thus arrayed, he will be reminded of the solemn vow which, in years gone by, he made me, and I shall accomplish my purpose.
The attendants tie the white scarf over her left shoulder, so that it crosses her breast to the right side, and place the crown upon her head.
Hebe - Now, my maidens, let us move forward, and while we approach the gate of the palace in which life or death awaits us, let your hearts, with mine, be directed to that throne whence cometh all our help.
They move slowly forward.
Hebe - Be pleased, oh Lord, to deliver me: oh Lord make haste to help me. Withhold not thou thy tender mercy from me, oh Lord; let thy loving kindness and thy truth continually preserve me. Why art thou cast down oh my soul? and why art thou disquieted within me? hope thou in God: for I will yet praise him who is the help of my countenance and my God.
Marching two and two they approach the guards, who are seated in front of the curtain. The guards rise, cross their swords before her, and:
Philomath - Back! you can not pass here! Back! I say. Do you not know that this is the king's palace and that we are his guards?
Hebe - Stand aside! I command you. I am your queen, and will enter! Guards, stand aside!
Philomath - Madam, I recognize you, and respect you, both for your station and your character. Your kindness and affability to all your subjects have endeared your memory throughout the nation. I know that your word here is law. Yet it is at your peril if you enter this place. Today is the Grand council of the nation. With the king are assembled the princes and rulers of the land, and his majesty will on this occasion, more than all others, he offended at your intrusion. I pray you, royal madam, do not pass.
Hebe - Stand aside, I have estimated the peril and I will undertake it. Let me pass!
Herald - Royal madam! it is an inviolable law of the palace, that no person shall enter unless summoned by the king, under penalty of death. I entreat
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you to be warned before your blood stains those walls. If you enter, it is to certain death.
Hebe - Let me pass, and no longer delay my enterprise. The responsibility be upon my own head.
Herald - Pass then, and may God protect you! The curtain is here drawn aside and exhibits the Grand council. The king is seated; the other officers are standing on his right and left; he wears a crown upon his head, and bears in his right hand a scepter; as the ladies enter, he is speaking to those around him:
Verger - As to this accursed nation, let their destruction be sharp and sure. See that no lingering slaughter or protracted death makes their fate uncertain; but in one day, yea, if it be possible, in one hour, let the sword reach them, old and young, until not one be left. Then shall my kingdom ___
At this instant his eye falls upon Hebe, and he abruptly pauses. He rises to his feet, his countenance expressing the greatest surprise and anger.
Verger - What means this intrusion? Guards, upon your lives be this act. Are my strictest orders thus to be disregarded? Were it my mother, she should die. Take her at once to the courtyard and put her to death.
The guards rush upon her and seize her by each hand to lead her away. She accompanies them a few paces, then snatches her hands from theirs, turns towards the king, and * * * The king speaks quickly, and in a softened tone:
Verger - Stop guards, release her. Return to your posts. Esther, my queen, approach hither and receive my pardon.
She advances to him Verger - What wilt thou, Queen Esther? and what is thy request? it shall even be granted thee to the half of the kingdom.
MARTHA.
This degree is communicated without ceremonial; and to all the candidates simultaneously. This was found necessary, as the principal male character in the dialogue would necessarily have represented the Lord
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Jesus Christ, whom to attempt thus to personate would be blasphemous.
ELECTA.
In this Heleon represented St. John, and Areme, Electa.
Herald, who is on the inner side of the veil, is heard as if reading from a letter he has just received:
That the new religion be crushed out of every nation where the Roman rule prevails; that its votaries, one and all, be required to renounce it or be mercilessly sacrificed; that the Roman soldiers - ah, cruel band - visit the dwelling of every suspected Christian, and see that he acquit himself of the suspicion by trampling upon the cross. Take notice, Most Worshipful Grand Master, and govern yourself accordingly.
Ah, cruel Emperor! Ah, hapless people! Alas, the persecuted church of Christ, what will avail you now? people of the living Savior, whither now will you flee? Is there no rest but the grave for the friends of Jesus? And you, pious Electa, true‑hearted sister of Christ, delight of all who love the Lord, what will be your fate now? How will you sustain this dreadful trial? Many will deny in these latter days of persecution, and purchase a miserable life by denying Him who gave his life as a ransom for many. Will your name be added to that traitorous band? I tremble to consider it. Yet, how many, who have been devoted to him, in the day of ease and quiet, afterward, when affliction or persecution ariseth for the Word's sake, are offended. I am oppressed with anxiety concerning this woman. If Electa is found to shrink under this calamity, who, then, will be faithful? Aged and infirm as I am, under the yoke of five score years, I will arise and go to her dwelling, to satisfy my mind that she is faithful. And that she may not easily recognize me until I have communicated this message, I will disguise myself in the garb of a Roman soldier, the bitterest enemy of the cross, and thus present myself at her door.
The curtain is now drawn aside and exhibits Herald
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armed with a sword. He walks slowly, as if with weariness and pain, towards the door of entrance. Arrived there, he halts and soliloquizes:
The task is more than I reckoned it. Had the distance been a little greater I could not have accomplished it. Five score years have done their work too faithfully for such journeys as these. I will apply for admission. - He knocks. - Dusty and disguised as I am in this garb, Electa will surely be unable to recognize me. I am quite exhausted.
He leans upon the sword in his left hand, by the side of the door. The ladies approach him. Areme, who represents Electa, observes him narrowly and halts. She soliloquizes:
A soldier! A Roman soldier! The butchers of Christ, and the insatiable ravagers of his flock - what does he here? Why has he chosen to call upon me? But my duty is plain, whatever may be his motives, and I will dispense to him Christian hospitality. I perceive he is very aged and infirm. He appears overcome with heat and fatigue. I will hesitate no longer. Perhaps God has sent him here for his sours good. - She goes to him and takes him kindly by the hand. - My aged brother, in the name of the Lord Jesus Christ, welcome to my dwelling. Let it be your home while you tarry here. Enter. The liberal hand of Providence has endowed me richly with the means of hospitality. Enter, and, as if sent by Him, partake freely of his benefits. - She leads him a little way and seats him. - Let me refresh you with water. - She brings him water, of which he drinks. - The day is hot, the roads are hard and dusty, your journey has been too great for you. It was often so with our blessed Savior, who, in his ministry, used to pass this way when I was but a child. Hungry and thirsty and weary as you are, he has often realized in this very dwelling how hitter is the lot of man. Now, my brother, you seem refreshed; the color mounts to your cheek and light comes again to your eye. Does the name of Christ bring such animation to your soul? ah, I have experienced its benefits. Cheer up, then, cheer up, aged friend. There shall be nothing wanting for your comfort here. The love of Christ con‑
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straineth me, and whatever I have is your own. Speak, brother, and command me what I shall do for You.
Herald - I am hungry. Since the morning watch I have not broken bread. Yet a few crusts will suffice me, and I will be thankful.
Areme - No crusts from me. While Electa has an abounding Providence for her own support, the wayfarer whom Christ may direct hither shall not have crusts. ‑ She presents him a dish covered with food. - Take of the best my house affords and welcome. - After a few minutes she brings him a cup of wine. - Accept this cup of the richest wine my house affords. May its generous flavor give you new strength and prove, at least, the earnest of your welcome. ‑ After he has drank she continues. - But what further token of hospitality can I offer you? Speak, brother, and command me, what I shall do for you.
Herald draws forth an empty purse and hands to her. - My purse is empty. My home far away. I have but little strength to labor for money. Give me a few farthings to enable me to reach the next village and I will be thankful.
Areme - Nay, not a few farthings. - She fills the purse as if with gold. - But rather let me furnish you the means for your entire journey. And when you shall once again reach that distant home, may you find its loved ones all in health and prepared to greet you. - She returns the purse. - But all your wants are not yet supplied. Speak again, brother, and command me, what shall I do for you?
Herald - My raiment is old and worn. Yet I shall not much longer need a covering, therefore, if your husband or servants have any cast‑off garments you would bestow upon me, I would be thankful.
Areme - Not so, my brother, I will deal more bountifully with you than you ask. - She presents him with a bundle, as if filled with clothing. - Here is the best in our wardrobe, and may they give you comfort and warmth until you reach your distant home and friends. But is there not something further I can do for you? Think: I should feel loth to know
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that any left me in distress while: I have the means for their relief.
Herald - No, kind lady, nothing further. All that I was in want of has been supplied me, and for your generous bounty believe me I am thankful. But now, that I am refreshed and able to deliver my message, I will inform you what is my business in this part of the country. The Emperor of Rome has been pleased to issue an edict to the effect "that the new religion be crushed out from every nation where the Roman rule prevails; that its votaries, one and all, be required to renounce it or be mercilessly sacrificed; that the Roman soldiers visit the dwelling of every suspected Christian, and see that he acquit himself of the suspicion by trampling upon the cross." I have, therefore, come to enquire of you,, as of one who is best acquainted throughout this region, are there any Christians among your neighbors, and, if so, to demand their names. - He looks her steadily in the face. She returns his look with a surprised air, but makes no reply. After a brief pause he continues: - Madam, there is something suspicious in your silence. Why should you hesitate to reply? Are there any Christians in your family? Your manner would seem to indicate it. Give me their names, or you will suffer the penalty as though you were one in person. - He again pauses and looks in her face as before; but she makes no reply. He rises and continues: - Madam, can it be that you are a Christian? one so wealthy, so accomplished, so hospitable. Can it be possible that you have subjected yourself to such a horrid doom? But no, there is a means of escape; there is a method, easy and sure, by which this terrible punishment may be avoided. Madam, you have been kind to me in my hour of distress, and I will show you that I am grateful. - He draws from his pocket a small black cross. - According to the terms of the law, whoever is suspected of being a Christian, may acquit himself of the suspicion by trampling on the cross. You will preserve your life, your property, and the lives of your husband and children by casting this upon the floor and putting your foot upon it. Then
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I will go forth and declare that you have submitted to the law and renounced the Christian religion. Take it.
All this time site has not ceased to look him sternly and indignantly in the face. But now she takes the cross from his hand, her countenance changes to tenderness, she presses the cross ardently to her lips and bosom; then she speaks: - Sir, are you a demon in the form of humanity, that you strive to imperil my soul with these allurements? and think you I am terrified with your threats? why, what is there in all you have said to move me? have I not lived fifteen years daily expecting, waiting, desiring this message, and shall it shake me now? You ask me, too, if I am a Christian, and you profess to be astonished to discover that I am a Christian; did I not meet you at my threshold and welcome you in the name of Jesus Christ? Have I not fed you and tended upon your wants for the sake of Jesus Christ? What was there in you or me independent of my faith in the Crucified One, which should prompt me to such actions? Cease, then your allurements, and spare me the further recital of my perils. I am a Christian. This family, one and all, are Christians. One and all we have long been prepared to render up all things for the sake of Him who gave all things to us; go on then, and do your duty. Spare no part of it for the remembrance of my hospitality, and God, for Christ's sake, will enable me to do mine. - She places herself in the position * * *.
Herald lays aside his sword and speaks kindly to her: - Electa, my sister, tried and true, look upon me again. Do you not know me? I am John.
Areme ‑ John ! It is indeed! Oh sir, how could you try my feelings in this cruel manner?
Herald - That I might learn the strength of your religions character. I confess, my dear sister, that I feared this alarming and most unexpected intelligence might shake your faith, and I disguised myself in this manner to try you unobserved; but all is clear now, your gold is altogether pure; you are the fairest among ten thousand and altogether lovely. Electa, in a few days you may expect this scene, which has tried you so, will he realized. The soldiers will come, and the rest will follow. I see in store for you a ter‑
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rible sacrifice and a cruel death. But you need no pity. Your reward is in heaven, and soon shall I meet you there to rehearse the events which are now nigh at hand. Electa, we will Masonically embalm your religious fortitude and your triumphant death. As Grand Master of Masons I will institute a degree to be entitled after your name, which shall perpetuate your history among us while there is a woman's eve to weep or a man's heart to feel for the sorrows of suffering virtue.
Accompanying the degrees were lectures much longer than those contained in the present ritual, which were all given by Heleon. Jephthah was described as "a pious man, a devoted father, and exemplary Mason;" Mahlon, "a devoted freeMason," and in the same category came Boaz, Ahasuerus, and Lazarus; while the husband of Electa was said to be the successor of St. John in the Grand mastership.
MOSAIC SECOND.
This was substantially a reprint of the Mosaic Book, words being substituted for symbols, and allusion to Part Three omitted, as were, also the Tuilleur, and the illustrations of the manner of giving the signs.
MORRIS'S MANUAL.
This was prepared solely for communicating the degrees, and opened with an explanation of freeMasonry and its benefits to woman; the obligation administered being one of secrecy only. The signet was explained, together with the signs, followed by the lectures, which were adapted from those contained in the Mosaic Book. Each was followed by an explanation of the appropriate signs, emblems, and colors, which were fully described in the manuscript accompanying it.
BOOK OF INSTRUCTIONS, 1861.
This was to be used in connection with Morris's Manual, and provided for the communicating of the
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degrees in families, concerning which see Chapter II. The opening ode was:
O, that in this world of weeping,
Widow's tear and orphan's cry,
Hearts their term of trial keeping,
Would but melt in sympathy.
O, that we, each sister, brother,
Traveling on the self-same road,
In our love for one another,
Would but love the love of God.
For that love would surely teach us
Ne'er to crush a burdened heart,
By the tender thoughts that reach us
When we see a tear-drop start;
And the lonely, poor and saddened,
In their almost cheerless grief,
By our liberal bounty gladdened,
Would acknowledge the relief.
Here, then, met in social pleasure,
Here before the Word divine,
While our life contains the treasure,
Let us in this covenant join—
Tears to dry, to comfort sighing,
Gentle words and smiles to strew—
By the sick, and by the dying,
Patient, Godlike love to show.
Then, though we must part like others,
And the dead be joined among,
In the hearts of sisters, brothers,
We shall be remembered long.
Those that speak of us shall name us
As the dead to memory dear,
And the page of friendship claim us
Worthy of a grateful tear.
This was followed by Scripture reading, it being recommended that passages be selected which refer to the histories of Jephthah's daughter, Ruth, Esther and Martha; also the more pathetic passages from tie gospels, such as the raising of the son of the widow of Nain, Christ's agony in the garden, Christ blessing little children, the crucifixion, etc.
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In this work a social grip and family hail were used, but I have been unable to find that any one now living has a knowledge as to what they were. The membership board (see illustration), was filled up by writing on the under side, about half way from the center to the circumference, thus: "Mary A. Carneal," in plain round hand, taking great pains to spell each name correctly. Directly over each lady's name, upon the upper side of the ray write the name of the gentleman through whom she is adopted as a sister in adopted Masonry, thus: "John A. Carneal." This being done, write in the broad part of the ray near the center of the picture, the class of ladies to which each lady belongs, viz.: "Wife, widow, sister, or daughter."
The Patron and Patroness were the sole judges as to the candidates, both for the Eastern Star degree and for membership in the family, although they were compelled to recognize an objection from a member. The Eastern Star degree was first communicated as per Morris's Manual. The conferring of the Family degree commenced by the introduction of the candidate by the Conductress, as follows:
Enlightened Patron: It becomes my pleasant duty to introduce to you our sister in adoptive Masonry, Mrs. A ___ B ____ . This lady has received the degree of the Eastern Star, having first made an inviolable pledge of secrecy according to our rules. She has heard with emotion the painful yet glorious history of Jephtha's daughter; she has contemplated the noble self-devotion of Ruth and Esther; she has witnessed the tears of the faithful Martha, and has paid the tribute of her own generous sympathy to the martyrdom of the Christian Electa; she desires now to make one of this family of the Eastern Star, where such histories are studied and such virtues emulated, and she has entered amongst us, determined to bear her part in this good work.
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To this the Patron responded in much the same style as Heleon addressed the candidate in the Mosaic Book: "We hail with true pleasure," etc.
Every female member of the family was requested to select an emblem, and the Recorder was required to keep a book in which the emblems were recorded.
The ceremony of selection was as follows:
Esteemed sister, the language of flowers has been studied and applied in all ages. The earth is vocal with the praises of God from the tongues of unnumbered blossoms in vale and meadow, by the brookside and upon the mountains; and these voices are heard and echoed in the hearts of all who in every nation have learned to adore him. In our society the graces of Jephthah's daughter, Ruth, Esther, Martha and Electa, are inculcated by means of emblems selected from the fields of nature.
The character of Jephthah's daughter is illustrated by the blue violet. This beautiful modest flower, in its bashful timidity, conceals itself amidst foliage from the face of the sun. Of the blue violet the poet has happily said:
I know thou art oft
Passed carelessly by,
And the hue so soft
Of thine azure eye
Gleams unseen, unsought, in its leafy bower,
While the heartless prefer some statelier flower,
That they eagerly cull, and when faded fling
Away with rude hand, as a worthless thing.
Not such is thy fate; not thy beauty's gift
Alone, bids thee from thy bower he reft; -
Not thy half‑closing dewy and deep blue eye,
But the charm that doth not with beauty die;
'Tis thy mild, soft fragrance makes thee so dear,
Thou loveliest gem of the floral year!
Such was the character of the Israelitish maiden, Jephthah's daughter. Modest and bashful, shrinking from the gaze of men, her life had been passed in the retirement of her father's dwelling until the sublime occasion called her forth which is so beautifully
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explained in our tradition. The blue violet therefore is sacred to the memory of Jephthah's daughter.
The character of Ruth is illustrated by the sunflower. This broad and stately blossom, which steadily faces the sun from his oriental to his occidental course, is an emblem of lofty and pure thoughts.
As the poet expresses it:
Herein will I imitate the sun;
Who cloth permit the base contagious clouds
To smother up his beauty from the world,
That when he please again to be himself,
Being wanted, he may be more wondered at
By breaking through the foul and ugly mists
Of vapors that seem to strangle him.
Such was the character of the Moabitish damsel, who came "from Moab's hills to Bethlehem's gates." In her days of prosperity her wealth and rank had but gilded the bright purity of her soul; and in her poverty and desertion, when toiling, a poor gleaner in the fields of Boaz, the unalloyed graces of Ruth shone out with the halo of lofty and pure thoughts. The sunflower, therefore, is sacred to the memory of Ruth.
The character of Esther is illustrated by the white lily. All nations agree in making this flower the emblem of purity, and its beauty and delicacy have ever been the theme of admiration from the time of Solomon to the present day. Even the divine Savior points to it with admiration, saying, "Behold the lilies of the field; I say unto you that Solomon in all his glory was not arrayed like one of these." The poet has happily declared:
Fair white lilies having birth
In their native genial earth:
These in sweet and queenly grace,
Match the maiden's form and face.
Such was the character of Esther, the matchless queen of Persia, fairest among the women of the land, pre‑eminent in intellectual gifts, the pride of the down‑trodden people of God, exposed to all the temptations of pride, rank and a corrupt court, she still
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retained that purity of character which had elevated her at the first, and when the time of trial came, her heroism and self‑devotion gained the favor of the king and saved her people from destruction. The white lily, therefore, is sacred to the memory of Esther.
The character of Martha is illustrated by the pine sprig. This, in Masonry, reminds us of the immortality of the soul and the resurrection of the, body, the two sublimest lessons the mind of man can con‑template. The history of Martha, as given in our traditions, is that of a young woman whose faith in Christ enabled her to resist the despondency that death had thrown around her, and to believe that her brother would rise again under the Almighty voice. Her faith was duly rewarded and her heart was made happy in the reunion. The pine sprig, therefore, is sacred to the memory of Martha.
The character of Electa is illustrated by the red rose. In producing the rose, nature appears to have exhausted herself by her prodigality in attempting to create so fine a specimen of freshness, of beauty in form, of exquisite perfume, of brilliance of color and of grace. The rose adorns the whole earth as the commonest of flowers. It is the emblem of all ages, the interpreter of all our sentiments, it illustrates alike our happiness and our sorrows. Its lessons are sung by the poet when he says:
'Tis not alone in the flush of morn,
In the cowslip‑bell or the blossom‑thorn,
In noon's high hour or twilight hush,
In the shadowy stream of the floweret's blush,
Or in aught that beautiful nature gives,
That the delicate spirit of beauty lives.
Oh, no, it lives and breathes and lies
In a home more pure than the morning skies;
In the innocent heart it loves to dwell,
When it comes with a sigh or a tear to tell,
Sweet visions that flow from the fount of love,
To mingle with all that is pure above.
Such was the character of Electa, combining all the meek domestic virtues with the highest and noblest heroism that is recorded in the books of history. In
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the pursuit of what she deemed her Christian duty, she cheerfully surrendered all things, sealing the covenant she had made with her heart's blood. The red rose, therefore, is sacred to the memory of Electa.
Choose then, my esteemed sister, which of these emblems, the blue violet, the sunflower, the white lily, the pine sprig, or the red rose you will adopt as yours.
The choice seemed to be deemed a weighty one, as the lady was allowed three months in which to make her selection. This ceremony does not seem to have any points of union with the rest of the work and was rather meaningless.
For an additional ceremony of the family see the heading, Banquets.
ROSARY.
This was a revised form for communicating the degrees, a pledge of secrecy only being required. The welcoming ode was as follows:
A welcome and a greeting now,
To gentle friends and sisters true,
Around the place where Mason's bow,
And pay their homage due;
On checkered floor, 'neath starry sky,
Welcome sweet friends of Masonry.
To her who finds a father here;
Or brother's strong and trusty hand;
To her who mourns the lost and dear,
Once cherished in our band;
To her who husband's love doth own,
Greeting and welcome, every one.
Welcome the light our emblems shed;
Welcome the hope yon volume gives
Welcome the love our covenants spread,
The wages each receives;
And when is past life's toilsome week,
Welcome the home that Masons seek.
The several lectures as in the manual were revised and somewhat shortened, and the subjects of the degrees were given as "The Tradition of the Veil;"
7
98 RITUALS.
"The Tradition of the Barley Field;" "The Tradition of the Crown, Robe and Sceptre;" "The Tradition of the Uplift Hands," and "The Tradition of the Martyr's Cross." Each degree had a Christian application which was fully explained. The evening was closed with the following valedictory:
Good night! the spirits of the blest and good
From these dear halls go with you and abide:
In hours of sorrow, hours of solitude,
Or when the hosts of melancholy brood
And cloud your minds, may angel spirits glide
From the white throne and give you great delight
Dear friends, good night'
Good night, good night! and joy be with you all!
May sickness never blight, nor poverty:
May slander's breath your spirits ne'er appall,
May no untoward accident befall,
But all things prosperous and joyful be:
May morning suns rise on you fresh and bright -
Dear friends, good night!
Good night! in dreams, may faithful Martha come
To tell of her Beloved, high in heaven:
And Ruth, the gleaner, from the harvest home,
And Adah, maid immortal, from her tomb,
Esther and true Electa, spirits bright,
And say, Good night!
Good night! and when the shadows of the grave
Close in around you - when the parting breath
Draws heavily, and unto Him who gave
You yield the spirit, be He strong to save
Who is our Guide and Savior unto death:
Then may dear friends and heavenly hopes unite,
To say, Good night!
THE LADIES' FRIEND.
This was almost an exact reprint of the Morris Manual, the secret work being given by initial letters, each of which was numbered, and a Vocabulary which accompanied it, being referred to by letter and number, indicated the word.
RITUALS. 99
TATEM'S MONITOR.
This was compiled largely from the Mosaic and Morris Manual, much new matter, in the shape of opening, closing, and installation ceremonies being formulated; and, in this was first inaugurated the manner of communicating the cabalistic word and motto substantially as at present. Much of the work, both original and reprint, was given by initial letters only, without any other key as to what it was. The vacant chairs, as in the Mosaic Book, were retained, and also the dialogue as there introduced, although in an abbreviated form. In this was first included the instruction that a Mason seeing one of the signs given, should write his name on a card, or slip of paper, together with the pass belonging t
